Catholic Caucus: Daily Mass Readings 10-April-2022

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 22-23

22:14–18

14. And when the hour was come, he sat down, and the twelve apostles with him.

15. And he said unto them, With desire I have desired to eat this Passover with you before I suffer:

16. For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God.

17. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves:

18. For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.

CYRIL OF ALEXANDRIA. As soon as the disciples had prepared the Passover, they proceed to eat it; as it is said, And when the hour was come, &c.

BEDE. By the hour of eating the Passover, He signifies the fourteenth day of the first month, far gone towards evening, the fifteenth moon just appearing on the earth.

THEOPHYLACT. But how is our Lord said to sit down, whereas the Jews eat the Passover standing? They say, that when they had eaten the legal Passover, they sat down, according to the common custom, to eat their other food.

It follows, And he said unto them, With desire have I desired to eat this Passover with you, &c.

CYRIL OF ALEXANDRIA. He says this, because the covetous disciple was looking out for the time for betraying Him; but that he might not betray Him before the feast of the Passover, our Lord had not divulged either the house, or the man with whom He should keep the Passover. That this was the cause is very evident from these words.

THEOPHYLACT. Or He says, With desire have I desired; as if to say, This is My last supper with you, therefore it is most precious and welcome to Me; just as those who are going away to a distance, utter the last words to their friends most affectionately.

CHRYSOSTOM. Or He says this, because after that Passover the Cross was at hand. But we find Him frequently prophesying of His own Passion, and desiring it to take place.

BEDE. He first then desires to eat the typical Passover, and so to declare the mysteries of His Passion to the world.

EUSEBIUS. Or else; When our Lord was celebrating the new Passover, He fitly said, With desire have I desired this Passover, that is, the new mystery of the New Testament which He gave to His disciples, and which many prophets and righteous men desired before Him. He then also Himself thirsting for the common salvation, delivered this mystery, to suffice for the whole world. But the Passover was ordained by Moses to be celebrated in one place, that is, in Jerusalem. Therefore it was not adapted for the whole world, and so was not desired.

EPIPHANIUS. (adv. Hær. 30. 22.) Hereby we may refute the folly of the Ebionites concerning the eating of flesh, seeing that our Lord eats the Passover of the Jews. Therefore He pointedly said, “This Passover,” that no one might transfer it to mean another.

BEDE. Thus then was our Lord the approver of the legal Passover; and as He taught that it related to the figure of His own dispensation, He forbids it henceforth to be represented in the flesh. Therefore He adds, For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. That is, I will no more celebrate the Mosaic Passover, until, being spiritually understood, it is fulfilled in the Church. For the Church is the kingdom of God; as in Luke, The kingdom of God is within you. (Luke 17:21.) Again, the ancient Passover, which He desired to bring to an end, is also alluded to in what follows; And he took the cup, and gave thanks, and said, Take ye, &c. For this gave He thanks, that the old things were about to pass away, and all things to become new.

CHRYSOSTOM. (conc. de Laz.) Remember then when thou sittest down to meat that after the meal thou must pray; therefore satisfy thy hunger, but with moderation, lest being overcharged thou shouldest not be able to bend thy knees in supplication and prayer to God. Let us not then after our meals turn to sleep, but to prayer. For Christ plainly signifies this, that the partaking of food should not be followed by sleep or rest, but by prayer and reading the holy Scripture. It follows, For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God come.

BEDE. This may be also taken literally, for from the hour of supper up to the time of resurrection He was about to drink no wine. Afterwards He partook both of meat and drink, as Peter testifies, Who did eat and drink with him after he rose from the dead. (Acts 10:41.)

THEOPHYLACT. The resurrection is called the kingdom of God, because it has destroyed death. Therefore David also says, The Lord reigneth: He hath put on beauty, (Ps. 93:1.) that is, a beautiful robe, having put off the corruption of the flesh. (Isa. 63:1.) But when the resurrection comes, He again drinks with His disciples; to prove that the resurrection was not a shadow only.

BEDE. But it is far more natural, that as before of the typical lamb, so now also of the drink of the Passover, He should say that He would no more taste, until the glory of the kingdom of God being made manifest, the faith of the whole world should appear; that so by means of the spiritual changing of the two greatest commands of the law, namely, the eating and drinking of the Passover, you might learn that all the Sacraments of the law were to be transferred to a spiritual observance.

22:19–20

19. And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.

20. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

BEDE. Having finished the rites of the old Passover, He passes on to the new, which He desires the Church to celebrate in memory of His redemption, substituting for the flesh and blood of the lamb, the Sacrament of His own Flesh and Blood in the figure of the bread and wine, being made a Priest for ever after the order of Melchisedech. (Ps. 110:4.) Hence it is said, And he took bread, and gave thanks, (Heb. 7:21.) as also He had given thanks upon finishing the old feast, leaving us an example to glorify God at the beginning and end of every good work. It follows, And brake it. He Himself breaks the bread which He holds forth, to shew that the breaking of His Body, that is, His Passion, will not be without His will. And gave unto them, saying, This is my body which is given for you.

GREGORY OF NYSSA. (Orat. de Bapt. Christ.) For the bread before the consecration is common bread, but when the mystery has consecrated it, it is, and it is called, the Body of Christ.

CYRIL OF ALEXANDRIA. (in Luc.) Nor doubt that this is true; for He plainly says, This is my body; but rather receive the words of thy Saviour in faith. For since He is the Truth, He lies not. (Ep. ad Calosyr.). a They rave foolishly then who say that the mystical blessing loses its power of sanctifying, if any remains are left till the following day. For the most holy Body of Christ will not be changed, but the power of blessing and the life-giving grace is ever abiding in it. (in Luc. ut sup.). For the life-giving power of God the Father is the only-begotten Word, which was made flesh not ceasing to be the Word, but making the flesh life-giving. What then? since we have in us the life of God, the Word of God dwelling in us, will our body be life-giving? But it is one thing for us by the habit of participation to have in ourselves the Son of God, another for Himself to have been made flesh, that is, to have made the body which He took from the pure Virgin His own Body. He must needs then be in a certain manner united to our bodies by His holy Body and precious Blood, which we have received for a life-giving blessing in the bread and wine. For lest we should be shocked, seeing the Flesh and Blood placed on the holy altars, God, in compassion to our infirmities, pours into the offerings the power of life, changing them into the reality of His own flesh, that the body of life may be found in us, as it were a certain life-giving seed. He adds. Do this in commemoration of me.

CHRYSOSTOM. (Hom. 46. in Joan.) Christ did this to bring us to a closer bond of friendship, and to betoken His love toward us, giving Himself to those who desire Him, not only to behold Him, but also to handle Him, to eat Him, to embrace Him with the fulness of their whole heart. Therefore as lions breathing fire do we depart from that table, rendered objects of terror to the devil.

BASIL. (Moral. Reg. 21. c. 3. Reg. Brev. ad int. 172.) Learn then in what manner you ought to eat the Body of Christ, namely, in remembrance of Christ’s obedience even unto death, that they who live may no more live in themselves, but in Him who died for them, and rose again. (2 Cor. 5:15.)

THEOPHYLACT. Now Luke mentions two cups; of the one we spoke above, Take this, and divide it among yourselves, which we may say is a type of the Old Testament; but the other after the breaking and giving of bread, He Himself imparts to His disciples. Hence it is added, Likewise also the cup after supper.

BEDE. He gave to them, is here understood to complete the sentence.

AUGUSTINE. (de Con. Ev. lib. iii. c. 1.) Or because Luke has twice mentioned the cup, first before Christ gave the bread, then after He had given it, on the first occasion he has anticipated, as he frequently does, but on the second that which he has placed in its natural order, he had made no mention of before. But both joined together make the same sense which we find in the others, that is, Matthew and Mark.

THEOPHYLACT. Our Lord calls the cup the New Testament, as it follows, This cup is the New Testament in my blood, which shall be shed for you, signifying that the New Testament has its beginning in His blood. For in the Old Testament the blood of animals was present when the law was given, but now the blood of the Word of God signifies to us the New Testament. But when He says, for you, He does not mean that for the Apostles only was His Body given, and His Blood poured out, but for the sake of all mankind. And the old Passover was ordained to remove the slavery of Egypt; but the blood of the lamb to protect the first-born. The new Passover was ordained to the remission of sins; but the Blood of Christ to preserve those who are dedicated to God.

CHRYSOSTOM. (Hom. 46. in Joan.) For this Blood moulds in us a royal image, it suffers not our nobleness of soul to waste away, moreover it refreshes the soul, and inspires it with great virtue. This Blood puts to flight the devils, summons angels, and the Lord of angels. This Blood poured forth washed the world, and made heaven open. They that partake of it are built up with heavenly virtues, and arrayed in the royal robes of Christ; yea rather clothed upon by the King Himself. And since if thou comest clean, thou comest healthfully; so if polluted by an evil conscience, thou comest to thy own destruction, to pain and torment. For if they who defile the imperial purple are smitten with the same punishment as those who tear it asunder, it is not unreasonable that they who with an unclean heart receive Christ should be beaten with the same stripes as they were who pierced Him with nails.

BEDE. Because the bread strengthens, and the wine produces blood in the flesh, the former is ascribed to the Body of Christ, the latter to His Blood. But because both we ought to abide in Christ, and Christ in us, the wine of the Lord’s cup is mixed with water, for John bears witness, The people are many waters. (Rev. 17:15.)

THEOPHYLACT. But first the bread is given, next the cup. For in spiritual things labour and action come first, that is, the bread, not only because it is toiled for by the sweat of the brow, but also because while being eaten it is not easy to swallow. Then after labour follows the rejoicing of Divine grace, which is the cup.

BEDE. For this reason then the Apostles communicated after supper, because it was necessary that the typical passover should be first completed, and then they should pass on to the Sacrament of the true Passover. But now in honour of so great a Sacrament, the masters of the Church think right that we should first be refreshed with the spiritual banquet, and afterward with the earthly.

GREEK EXPOSITOR. (Eutychius Patriarch.) He that communicates receives the whole Body and Blood of our Lord, even though he receive but a part of the Mysteries. For as one seal imparts the whole of its device to different substances, and yet remains entire after distribution, and as one word penetrates to the hearing of many, so there is no doubt that the Body and Blood of our Lord is received whole in all. But the breaking of the sacred bread signifies the Passion.

22:21–23

21. But, behold, the hand of him that betrayeth me is with me on the table.

22. And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed.

23. And they began to enquire among themselves, which of them it was that should do this thing.

AUGUSTINE. (de Con. Ev. l. iii. c. 1.) When our Lord had given the cup to His disciples, He again spoke of His betrayer, saying, But, behold, the hand of him that betrayeth me, &c.

THEOPHYLACT. And this He said not only to shew that He knew all things, but also to declare unto us His own especial goodness, in that He left nothing undone of those things which belonged to Him to do; (for He gives us an example, that even unto the end we should be employed in reclaiming sinners;) and moreover to point out the baseness of the traitor who blushed not to be His guest.

CHRYSOSTOM. (Hom. 82. in Matt.) Yet though partaking of the mystery, he was not converted. Nay, his wickedness is made only the more awful, as well because under the pollution of such a design, he came to the mystery, as that coming he was not made better, either by fear, gratitude, or respect.

BEDE. And yet our Lord does not especially point him out, lest being so plainly detected, he might only become the more shameless. But He throws the charge on the whole twelve, that the guilty one might be turned to repentance. He also proclaims his punishment, that the man whom shame had not prevailed upon, might by the sentence denounced against him be brought to amendment. Hence it follows, And truly the Son of man goeth, &c.

THEOPHYLACT. Not as if unable to preserve Himself, but as determining for Himself to suffer death for the salvation of man.

CHRYSOSTOM. (Hom. 81. in Matt.) Because then Judas in the things which are written of him acted with an evil purpose, in order that no one might deem him guiltless, as being the minister of the dispensation, Christ adds, Woe unto that man by whom he is betrayed.

BEDE. But woe also to that man, who coining unworthily to the Table of our Lord, after the example of Judas, betrays the Son, not indeed to Jews, but to sinners, that is, to his own sinful members. Although the eleven Apostles knew that they were meditating nothing against their Lord, yet notwithstanding because they trust more to their Master than themselves, fearing their own infirmities, they ask concerning a sin of which they had no consciousness.

BASIL. (in Reg. Brev. ad int. 301.) For as in bodily diseases there are many of which the affected are not sensible, but they rather put faith in the opinion of their physicians, than trust their own insensibility; so also in the diseases of the soul, though a man is not conscious of sin in himself, yet ought he to trust to those who are able to have more knowledge of their own sins.

22:24–27

24. And there was also a strife among them, which of them should be accounted the greatest.

25. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.

26. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

27. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.

THEOPHYLACT. While they were enquiring among themselves who should betray the Lord, they would naturally go on to say to one another, “Thou art the traitor,” and so become impelled to say, “I am the best, I am the greatest.” Hence it is said, And there was also a strife among them which should be accounted the greatest.

GREEK EXPOSITOR. (Apollinarius in loc.) Or the strife seems to have arisen from this, that when our Lord was departing from the world, it was thought that some one must become their head, as taking our Lord’s place.

BEDE. As good men seek in the Scriptures the examples of their fathers, that they may thereby gain profit and be humbled, so the bad, if by chance they have discovered any thing blameable in the elect, most gladly seize upon it, to shelter their own iniquities thereby. Many therefore most eagerly read, that a strife arose among the disciples of Christ.

AMBROSE. If the disciples did contend, it is not alleged as any excuse, but held out as a warning. Let us then beware lest any contentions among us for precedence be our ruin.

BEDE. Rather let us look not what carnal disciples did, but what their spiritual Master commanded; for it follows, And he said unto them, The kings of the Gentiles, &c.

CHRYSOSTOM. (Hom. 65. in Matt.) He mentions the Gentiles, to shew thereby how faulty it was. For it is of the Gentiles to seek after precedence.

CYRIL OF ALEXANDRIA. Soft words are also given them by their subjects, as it follows, And they that exercise authority upon them are called benefactors. Now they truly as alien from the sacred law are subject to these evils, but your preeminence is in humility, as it follows, But ye shall not be so.

BASIL. (in Reg. fus. dis. int. 30.) Let not him that is chief be puffed up by his dignity, lest he fall away from the blessedness of humility, but let him know that true humility is the ministering unto many. As then he who attends many wounded and wipes away the blood from their wounds, least of all men enters upon the service for his own exaltation, much more ought he to whom is committed the care of his sick brethren as the minister of all, about to render an account of all, to be thoughtful and anxious. And so let him that is greatest be as the younger. (ad int. 31.). Again, it is meet that those who are in the chief places should be ready to offer also bodily service, after our Lord’s example, who washed His disciples’ feet. Hence it follows, And he that is chief, as he that doth serve. But we need not fear that the spirit of humility will be weakened in the inferior, while he is being served by his superior, for by imitation humility is extended.

AMBROSE. But it must be observed, that not every kind of respect and deference to others betokens humility, for you may defer to a person for the world’s sake, for fear of his power, or regard to your own interest. In that case you seek to advance yourself, not to honour another. Therefore there is one form of the precept given to all men, namely, that they boast not about precedence, but strive earnestly for humility.

BEDE. In this rule however, given by our Lord, the great have need of no little judgment, that they do not indeed like the kings of the Gentiles delight to tyrannize over their subjects, and be puffed up with their praises, yet notwithstanding that they be provoked with a righteous zeal against the wickedness of offenders.

But to the words of the exhortation He subjoins His own example, as it follows, For which is greater, he who sitteth at meat, or he that serveth? But I am among you, &c.

CHRYSOSTOM. As if He says, Think not that thy disciple needs you, but that you do not need him. For I who need no one whom all things in heaven and earth need, have condescended to the degree of a servant.

THEOPHYLACT. He shews Himself to be their servant, when He distributes the bread and the cup, of which service He makes mention, reminding them that if they have eaten of the same bread, and drunk of the same cup, if Christ Himself served all, they ought all to think the same things.

BEDE. Or He speaks of that service wherewith, according to John, He their Lord and Master washed their feet. Although by the word itself serving, (John 13:5.) all that He did in the flesh may be implied, but by serving He also signifies that He poureth forth His blood for us.

22:28–30

28. Ye are they which have continued with me in my temptations.

29. And I appoint unto you a kingdom, as my Father hath appointed unto me;

30. That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

THEOPHYLACT. As the Lord had denounced woe to the traitor, so on the other hand to the rest of the disciples He promises blessings, saying, Ye are they which have continued with me, &c.

BEDE. For not the first effort of patience, but long-continued perseverance, is rewarded with the glory of the heavenly kingdom, for perseverance, (which is called constancy or fortitude of mind,) is, so to say, the pillar and prop of all virtues. The Son of God then conducts those who abide with Him in His temptations to the everlasting kingdom. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. (Rom. 6:5.) Hence it follows, And I give to you a kingdom, &c.

AMBROSE. The kingdom of God is not of this world, But it is not equality with God, but likeness to Him, unto which man must aspire. For Christ alone is the full image of God, on account of the unity of His Father’s glory expressed in Him. But the righteous man is after the image of God, if for the sake of imitating the likeness of the Divine conversation, He through the knowledge of God despises the world. Therefore also we eat the Body and Blood of Christ, that we may be partakers of eternal life. Whence it follows, That ye may eat and drink at my table in my kingdom. For the reward promised to us is not food and drink, but the communication of heavenly grace and life.

BEDE. Or the table offered to all saints richly to enjoy is the glory of a heavenly life, wherewith they who hunger and thirst after righteousness shall be filled, resting in the long-desired enjoyment of the true God. (Matt. 5:6.)

THEOPHYLACT. He said this not as if they would have there bodily food, or as if His kingdom were to be a sensible one. For their life then shall be the life of angels, as He before told the Sadducees. (Mat. 22:30, Luke 20:36) But Paul also says that the kingdom of God is not meat and drink. (Rom. 14:17.)

CYRIL OF ALEXANDRIA. By means of the things of our present life He describes spiritual things. For they exercise a high privilege with earthly kings, who sit at their table as guests. So then by man’s estimation He shews who shall be rewarded by Him with the greatest honours.

BEDE. This then is the exchange to the right hand of the Most High, (Ps. 118:15.) that those who now in lowliness rejoice to minister to their fellow-servants, shall then at our Lord’s table on high be fed with the banquet of everlasting life, and they who here in temptations abide with the Lord being unjustly judged, shall then come with Him as just judges upon their tempters. Hence it follows, And sit on thrones judging the twelve tribes of Israel.

THEOPHYLACT. That is, the unbelievers condemned out of the twelve tribes.

AMBROSE. But the twelve thrones are not as it were any resting-places for the bodily posture, but because since Christ judges after the Divine likeness by knowledge of the hearts, not by examination of the actions, rewarding virtue, condemning iniquity; so the Apostles are appointed to a spiritual judgment, for the rewarding of faith, the condemnation of unbelief, repelling error with virtue, inflicting vengeance on the sacrilegious.

CHRYSOSTOM. (Hom. 64. in Matt.) What then will Judas also sit there? Observe what the law was which God gave by Jeremiah, If I have promised any good, and thou art counted unworthy of it, I will punish you. (Jerem. 18:10.) Therefore speaking to His disciples He did not make a general promise, but added, Ye who have continued with me in my temptations.

BEDE. From the high excellence of this promise Judas is excluded. For before the Lord said this, Judas must be supposed to have gone out. They also are excluded whoever having heard the words of the incomprehensible Sacrament, have gone backwards. (John 6:67.)

22:31–34

31. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:

32. But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.

33. And he said unto him, Lord, I am ready to go with thee, both into prison, and to death.

34. And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me.

BEDE. Lest the eleven should be boastful, and impute it to their own strength, that they almost alone among so many thousands of the Jews were said to have continued with our Lord in His temptations, He shews them, that if they had not been protected by the aid of their Master succouring them, they would have been beaten down by the same storm as the rest. Hence it follows, And the Lord said unto Simon, Simon, behold, Satan hath desired thee, that he may sift thee as wheat. That is, he hath longed to tempt you and to shake you, as he who cleanses wheat by winnowing. Wherein He teaches that no man’s faith is tried unless God permits it.

THEOPHYLACT. Now this was said to Peter, because he was bolder than the rest, and might feel proud because of the things which Christ had promised.

CYRIL OF ALEXANDRIA. Or to shew that men being as nought, (as regards human nature, and the proneness of our minds to fall,) it is not meet that they should wish to be above their brethren. Therefore passing by all the others, He comes to Peter, who was the chief of them, saying, But I have prayed for thee, that thy faith fail not.

CHRYSOSTOM. (Hom. 82. in Matt.) Now He said not, ‘I have granted,’ but I have prayed. For He speaks humbly as approaching unto His Passion, and that He may manifest His human nature. For He who had spoken not in supplication, but by authority, Upon this rock I will build my Church, and I will give thee the keys of the kingdom of heaven, (Matt. 16:18.) how should He have need of prayer that He might stay one agitated soul? He does not say, “I have prayed that thou deny not,” but that thou do not abandon thy faith.

THEOPHYLACT. For albeit thou art for a time shaken, yet thou boldest stored up, a seed of faith; though the spirit has shed its leaves in temptation, yet the root is firm. Satan then seeks to harm thee, because he is envious of my love for thee, but notwithstanding that I have prayed for thee, thou shalt fall. Hence it follows, And when thou art converted, strengthen thy brethren. As if He says, After that thou hast wept and repented thy denial of Me, strengthen thy brethren, for I have deputed thee to be the head of the Apostles. For this befits thee who art with Me, the strength and rock of the Church. And this must be understood not only of the Apostles who then were, but of all the faithful who were about to be, even to the end of the world; that none of the believers might despair, seeing that Peter though an Apostle denied his Lord, yet afterwards by penitence obtained the high privilege of being the Ruler (ἐπιστάτης) of the world.

CYRIL OF ALEXANDRIA. Marvel then at the superabundance of the Divine forbearance: lest He should cause a disciple to despair, before the crime was committed, He granted pardon, and again restored him to his Apostolic rank, saying, Strengthen thy brethren.

BEDE. As if to say, As I by prayer protected your faith that it should not fail, so do you remember to sustain the weaker brethren, that they despair not of pardon.

AMBROSE. Beware then of boasting, beware of the world; he is commanded to strengthen his own brethren, who said, Master, we have left all, and followed thee. (Matt. 19:27.)

BEDE. Because the Lord said He had prayed for Peter’s faith, Peter conscious of present affection and fervent faith, but unconscious of his coming fall, does not believe he could in any way fall from Christ. As it follows, And he said unto him, Lord, I am ready to go with thee to prison and to death.

THEOPHYLACT. He burns forth indeed with too much love, and promises what is impossible to him. But it behoved him as soon as he heard from the Truth that he was to be tempted, to be no longer confident. Now the Lord, seeing that Peter spoke boastfully, reveals the nature of his temptation, namely, that he would deny Him; I tell thee, Peter, the cock shall not crow this day, before that thou thrice deny, &c.

AMBROSE. Now Peter although earnest in spirit, yet still weak in bodily inclination, is declared about to deny his Lord; for he could not equal the constancy of the Divine will. Our Lord’s Passion has rivals, but no equal.

THEOPHYLACT. From hence we draw a great doctrine, that human resolve is not sufficient without the Divine support. For Peter with all his zeal, nevertheless when forsaken of God was overthrown by the enemy.

BASIL. (in Reg. Brev. ad int. 8.) We must know then, that God sometimes allows the rash to receive a fall, as a remedy to previous self-confidence. But although the rash man seems to have committed the same offence with other men, there is no slight difference. For the one has sinned by reason of certain secret assaults and almost against his will, but the others, having no care either for themselves or God, knowing no distinction between sin and virtuous actions. For the rash needing some assistance, in regard to this very thing in which he has sinned ought to suffer reproof. But the others, having destroyed all the good of their soul, must be afflicted, warned, rebuked, or made subject to punishment, until they acknowledge that God is a just Judge, and tremble.

AUGUSTINE. (de Con. Ev. l. iii. c. 2.) Now what is here said concerning the foregoing denial of Peter is contained in all the Evangelists, but they do not all happen to relate it upon the same occasion in the discourse. Matthew and Mark subjoin it after our Lord had departed from the house where He had eaten the Passover, but Luke and John before He went out from thence. But we may easily understand either that the two former used these words, recapitulating them, or the two others anticipating them: only it rather moves us, that not only the words but even the sentences of our Lord, in which Peter being troubled used that boast of dying either for or with our Lord, are given so differently, as rather to compel us to believe that he thrice uttered his boast at different parts of our Lord’s discourse, and that he was thrice answered by our Lord, that before the cock crowed he should deny Him thrice.

22:35–38

35. And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.

36. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one.

37. For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end.

38. And they said, Lord, behold, here are two swords. And he said unto them, It is enough.

CYRIL OF ALEXANDRIA. Our Lord had foretold to Peter that he should deny Him; namely, at the time of His being taken. But having once made mention of His being taken captive, He next announces the struggle that would ensue against the Jews. Hence it is said, And he said unto them, When I sent you without purse, &c.For the Saviour had sent the holy Apostles to preach in the cities and towns the kingdom of heaven, bidding them to take no thought of the things of the body, but to place their whole hope of salvation in Him.

CHRYSOSTOM. (in illud ad Rom. 16. Salutate Priscillam.) Now as one who teaches to swim, at first indeed placing his hands under his pupils, carefully supports them, but afterward frequently withdrawing his hand, bids them help themselves, nay even lets them sink a little; so likewise did Christ deal with His disciples. At the beginning truly He was present to them, giving them most richly abundance of all things; as it follows, And they said unto them, Nothing. But when it was necessary for them to shew their own strength, He withdrew from them for a little His grace, bidding them do something of themselves; as it follows, But now he that hath a purse, that is, wherein to carry money, let him take it, and likewise his scrip, that is, to carry provisions in. And truly when they had neither shoes, nor girdle, nor staff, nor money, they never suffered the want of any thing. But when He allowed them purse and scrip, they seem to suffer hunger, and thirst, and nakedness. As if He said to them, Hitherto all things have been most richly supplied to you, but now I would have you also experience poverty, therefore I hold you no longer to the former rule, but I command you to get purse and scrip. Now God might even to the end have kept them in plenty, but for many reasons He was unwilling to do so. First that they might impute nothing to themselves, but acknowledge that every thing flowed from God; secondly, that they might learn moderation; thirdly, that they might not think too highly of themselves. For this cause while He permitted them to fall into many unlooked for evils, He relaxed the rigour of the former law, lest it should become grievous and intolerable.

BEDE. For He does not train His disciples in the same rule of life, in time of persecution, as in the time of peace. When He sent them to preach, He ordered them to take nothing in the way, ordaining in truth, that He who preaches the Gospel should live by the Gospel. But when the crisis of death was at hand, and the whole nation persecuted both the shepherd and the flock, He proposes a law adapted to the time, allowing them to take the necessaries of life, until the rage of the persecutors was abated, and the time of preaching the Gospel had returned. Herein He leaves us also an example, that at times when a just reason urges, we may intermit without blame somewhat of the strictness of our determination.

AUGUSTINE. (cont. Faust. lib. xxii. c. 77.) By no inconsistency then of Him who commands, but by the reason of the dispensation, according to the diversity of times are commandments, counsels, or permissions changed.

AMBROSE. But He who forbids to strike, why does He order them to buy a sword? unless perchance that there may be a defence prepared, but no necessary retaliation; a seeming ability to be revenged, without the will. Hence it follows, And he who has not, (that is, a purse,) let him sell his garment, and buy a sword.

CHRYSOSTOM. What is, this? He who said, If any one strike you on the right cheek, turn unto him the other also, (Matt. 5:39.) now arms His disciples, and with a sword only. For if it were fitting to be completely armed, not only must a man possess a sword, but shield and helmet. But even though a thousand had arms of this kind, how could the eleven be prepared for all the attacks and lying in wait of people, tyrants, allies, and nations, and how should they not quake at the mere sight of armed men, who had been brought up near lakes and rivers? We must not then suppose that He ordered them to possess swords, but by the swords He points at the secret attack of the Jews. And hence it follows, For I say unto you, that this that is written must be accomplished in me: And he was numbered with the transgressors. (Isa. 53:12.)

THEOPHYLACT. While they were contending among themselves above concerning priority, He saith, It is not a time of dignities, but rather of danger and slaughter. Behold I even your Master am led to a disgraceful death, to be reckoned with the transgressors. For these things which are prophesied of Me have an end, that is, a fulfilment. Wishing then to hint at a violent attack, He made mention of a sword, not altogether revealing it, lest they should be seized with dismay, nor did He entirely provide that they should not be shaken by these sudden attacks, but that afterwards recovering, they might marvel how He gave Himself up to the Passion, a ransom for the salvation of men.

BASIL. (Reg. Brev. int. 31.) Or the Lord does not bid them carry purse and scrip and buy a sword, but predicts that it should come to pass, that in truth the Apostles, forgetful of the time of the Passion, of the gifts and law of their Lord, would dare to take up the sword. For often does the Scripture make use of the imperative form of speech in the place of prophecy. Still in many books we do not find, Let him take, or buy, but, he will take, he will buy.

THEOPHYLACT. Or He hereby foretels to them that they would incur hunger and thirst, which He implies by the scrip, and sundry kinds of misery, which he intends by the sword.

CYRIL OF ALEXANDRIA. Or else; When our Lord says, He who hath a purse, let him take it, likewise a scrip, His discourse He addressed to His disciples, but in reality He regards every individual Jew; as if He says, If any Jew is rich in resources, let him collect them together and fly. But if any one oppressed with extreme poverty applies himself to religion, let him also sell his cloak and buy a sword. For the terrible attack of battle shall overtake them, so that nothing shall suffice to resist it. He next lays open the cause of these evils, namely, that He suffered the penalty due to the wicked, being crucified with thieves. And when it shall have come at last to this, the word of dispensation will receive its end. But to the persecutors shall happen all that has been foretold by the Prophets. These things then God prophesied concerning what should befall the country of the Jews, but the disciples understood not the depth of His words, thinking they had need of swords against the coming attack of the traitor. Whence it follows; But they said, Lord, behold, here are two swords.

CHRYSOSTOM. And in truth, if He wished them to use human aid, not a hundred swords would have sufficed; but if He willed not the assistance of man, even two are superfluous.

THEOPHYLACT. Our Lord then was unwilling to blame them as not understanding Him, but saying, It is enough, He dismissed them; as when we are addressing any one, and see that he does not understand what is said, we say, Well, let us leave him, lest we trouble him. But some say, that our Lord said, It is enough, ironically; as if He said, Since there are two swords, they will amply suffice against so large a multitude as is about to attack us.

BEDE. Or the two swords suffice for a testimony that Jesus suffered voluntarily. The one indeed was to teach the Apostles the presumption of their contending for their Lord, and His inherent virtue of healing; the other never taken out of its sheath, to shew that they were not even permitted to do all that they could for His defence.

AMBROSE. Or, because the law does not forbid to return a blow, perhaps He says to Peter, as he is offering the two swords, It is enough, as though it were lawful until the Gospel; in order that there may be in the law, the knowledge of justice; in the Gospel, perfection of goodness. There is also a spiritual sword, that you may sell your patrimony, and buy the word, by which the nakedness of the soul is clothed. There is also a sword of suffering, so that you may strip your body, and with the spoils of your sacrificed flesh purchase for yourself the sacred crown of martyrdom. Again it moves, seeing that the disciples put forward two swords, whether perhaps one is not of the Old Testament, the other of the New, whereby we are armed against the wiles of the devil. Therefore the Lord says, It is enough, because he wanted nothing who is fortified by the teaching of both Testaments.

22:39–42

39. And he came out, and went, as he was wont, to the mount of Olives; and his disciples also followed him.

40. And when he was at the place, he said unto them, Pray that ye enter not into temptation.

41. And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed,

42. Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.

BEDE. As He was to be betrayed by His disciple, our Lord goes to the place of His wonted retirement, where He might most easily be found; as it follows, And he came out, and went, as he was want, to the mount of Olives.

CYRIL OF ALEXANDRIA. By day He was in Jerusalem, but when the darkness of night came on He held converse with His disciples on the mount of Olives; as it is added, And his disciples followed.

BEDE. Rightly does He lead the disciples, about to be instructed in the mysteries of His Body, to the mount of Olives, that He might signify that all who arc baptized in His death should be comforted with the anointing of the Holy Spirit.

THEOPHYLACT. Now after supper our Lord betakes Himself not to idleness or sleep, but to prayer and teaching. Hence it follows, And when he was at the place, he said unto them, Pray, &c.

BEDE. It is indeed impossible for the soul of man not to be tempted. Therefore he says not, Pray that ye be not tempted, but, Pray that ye enter not into temptation, that is, that the temptation do not at last overcome you.

CYRIL OF ALEXANDRIA. But not to do good by words only, He went forward a little and prayed; as it follows, And he was withdrawn from them about a stone’s cast. You will every where find Him praying apart, to teach you that with a devout mind and quiet heart we should speak with the most high God. He did not betake Himself to prayer, as if He was in want of another’s help, who is the Almighty power of the Father, but that we may learn not to slumber in temptation, but rather to be instant in prayer.

BEDE. He also alone prays for all, who was to suffer alone for all, signifying that His prayer is as far distant from ours as His Passion.

AUGUSTINE. (de Qu. Evang. lib. ii. qu. 50.) He was torn from them about a stone’s cast, as though He would typically remind them that to Him they should point the stone, that is, up to Him bring the intention of the law which was written on stone.

GREGORY OF NYSSA. But what meaneth His bending of knees? of which it is said, And he kneeled down, and prayed. It is the way of men to pray to their superiors with their faces on the ground, testifying by the action that the greater of the two are those who are asked. Now it is plain that human nature contains nothing worthy of God’s imitation. Accordingly the tokens of respect which we evince to one another, confessing ourselves to be inferior to our neighbours, we have transferred to the humiliation of the Incomparable Nature. And thus He who bore our sicknesses and interceded for us, bent His knee in prayer, by reason of the man which He assumed, giving us an example, that we ought not to exalt ourselves at the time of prayer, but in all things be conformed to humility; for God resisteth the proud, but giveth grace to the humble. (James 4:6, 1 Pet. 5:5.)

CHRYSOSTOM. Now every art is set forth by the words and works of him who teacheth it. Because then our Lord had come to teach no ordinary virtue, therefore He speaks and does the same things. And so having in words commanded to pray, lest they enter into temptation, He does the same likewise in work, saying, Father, if thou be willing, remove this cup from me. He saith not the words, If thou wilt, as if ignorant whether it was pleasing to the Father. For such knowledge was not more difficult than the knowledge of His Father’s substance, which He alone clearly knew, according to John, As the Father knoweth me, even so have I known the Father. (John 10:15.) Nor says He this, as refusing His Passion. For He who rebuked a disciple, who wished to prevent His Passion, (Matt. 16:23.) so as even after many commendations, to call him Satan, how should He be unwilling to be crucified? Consider then why it was so said. How great a thing was it to hear that the unspeakable God, who passes all understanding, was content to enter the virgin’s womb, to suck her milk, and to undergo every thing human. Since then that was almost incredible which was about to happen, He sent first indeed Prophets to announce it, afterwards He Himself comes clothed in the flesh, so that you could not suppose Him to be a phantom. He permits His flesh to endure all natural infirmities, to hunger, to thirst, to sleep, to labour, to be afflicted, to be tormented; on this account likewise He refuses not death, that He might manifest thereby His true humanity.

AMBROSE. He says then, If thou wilt, remove this cup from me, as man refusing death, as God maintaining His own decree.

BEDE. Or He begs the cup to be removed from Him, not indeed from fear of suffering, but from His compassion for the first people, lest they should have to drink the cup first drunk by Him. Therefore He says expressly, not, Remove from Me the cup, but this cup, that is, the cup of the Jewish people, who can have no excuse for their ignorance in slaying Me, having the Law and the Prophets daily prophesying of Me.

DIONYSIUS OF ALEXANDRIA. (Dion. de Martyr. c. 7.) Or when He says, Let this cup pass from me, it is not, let it not come to Me, for unless it had come it could not pass away. It was therefore when He perceived it already present that He began to be afflicted and sorrowful, and as it was close at hand, He says, Let this cup pass; for as that which has passed can neither be said not to have come nor yet to remain, so also the Saviour asks first that the temptation slightly assailing Him may pass away. And this is the not entering into temptation which He counsels to pray for. But the most perfect way of avoiding temptation is manifested, when he says, Nevertheless, not my will, but thine be done. For God is not a tempter to evil, but lie wishes to grant us good things above what we either desire or understand. Therefore He seeks that the perfect will of His Father which He Himself had known, should dispose of the event, which is the same will as His own, as respects the Divine nature. But He shrinks to fulfil the human will, which He calls His own, and which is inferior to His Father’s will.

ATHANASIUS. (de Incarn. et cont. Ar.) For here He manifests a double will. One indeed human, which is of the flesh, the other divine. For our human nature, because of the weakness of the flesh, refuses the Passion, but His divine will eagerly embraced it, for that it was not possible that He should be holden of death.

GREGORY OF NYSSA. (non occ.) Now Apollinaris asserts that Christ had not His own will according to His earthly nature, but that in Christ exists only the will of God who descends from heaven. Let him then say what will is it which God would have by no means to be fulfilled? And the Divine nature does not remove His own will.

BEDE. When He drew near His Passion, the Saviour also took upon Him the words of weak man; as when something threatens us which we do not wish to come to pass, we then through weakness seek that it may not be, to the end that we also may be prepared by fortitude to find the will of our Creator contrary to our own will.

22:43–46

43. And there appeared an angel unto him from heaven, strengthening him.

44. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.

45. And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow.

46. And said unto them, Why sleep ye? rise and pray, lest ye enter into temptation.

THEOPHYLACT. To make known unto us the power of prayer that we may exercise it in adversity, our Lord when praying is comforted by an Angel. (Matt. 4:11.)

BEDE. In another place we read that Angels came and ministered unto Him. In testimony then of each nature, Angels are said both to have ministered to Him and comforted Him. For the Creator needed not the protection of His creature, but being made man as for our sakes He is sad, so for our sakes He is comforted.

THEOPHYLACT. But some say that the Angel appeared, glorifying Him, saying, O Lord, Thine is the power, for Thou art able to vanquish death, and to deliver weak mankind.

CHRYSOSTOM. And because not in appearance but in reality He took upon Himself our flesh, in order to confirm the truth of the dispensation He submits to bear human suffering; for it follows, And being in an agony he prayed more earnestly.

AMBROSE. Many are shocked at this place who turn the sorrows of the Saviour to an argument of inherent weakness from the beginning, rather than taken upon Him for the time. But I am so far from considering it a thing to be excused, that I never more admire His mercy and majesty; for He would have conferred less upon me had He not taken upon Him my feelings. For He took upon Him my sorrow, that upon me He might bestow His joy. With confidence therefore I name His sadness, because I preach His cross. He must needs then have undergone affliction, that He might conquer. For they have no praise of fortitude whose wounds have produced stupor rather than pain. He wished therefore to instruct us how we should conquer death, and what is far greater, the anguish of coming death. Thou smartedst then, O Lord, not from thy own but my wounds; for he was wounded for our transgressions. And perhaps He is sad, because that after Adam’s fall the passage by which we must depart from this world was such that death was necessary. Nor is it far from the truth that He was sad for His persecutors, who He knew would suffer punishment for their wicked sacrilege.

GREGORY. (Mor. 24. c. 17.) He has expressed also the conflict of our mind in itself, as death approaches, for we suffer a certain thrill of terror and dread, when by the dissolution of the flesh we draw near to the eternal judgment; and with good reason, for the soul finds in a moment that which can never be changed.

THEOPHYLACT. Now that the preceding prayer was of His human nature, not His divine, as the Arians say, is argued from what is said of His sweat, which follows, And his sweat was as it were great drops of blood falling down to the ground.

BEDE. Let no one ascribe this sweat to natural weakness, nay, it is contrary to nature to sweat blood, but rather let him derive therefrom a declaration to us, that He was now obtaining the accomplishment of His prayer, namely, that He might purge by His blood the faith of His disciples, still convicted of human frailty.

AUGUSTINE. (Prosp. ex Aug. Sent. 68.) Our Lord praying with a bloody sweat represented the martyrdoms which should flow from His whole body, which is the Church.

THEOPHYLACT. Or this is proverbially said of one who has sweated intensely, that He sweated blood; the Evangelist then wishing to shew that He was moistened with large drops of sweat, takes drops of blood for an example. But afterwards finding His disciples asleep for sorrow, He upbraids them, at the same time reminding them to pray; for it follows, And when he rose from prayer and was come to his disciples, he found them sleeping.

CHRYSOSTOM. For it was midnight, and the disciples’ eyes were heavy from grief, and their sleep was not that of drowsiness but sorrow.

AUGUSTINE. (de Con. Ev. lib. iii. c. 4.) Now Luke has not stated after which prayer He came to His disciples, still in nothing does he disagree with Matthew and Mark.

BEDE. Our Lord proves by what comes after, that He prayed for His disciples whom He exhorts by watching and prayer to be partakers of His prayer; for it follows, And he saith unto them, Why sleep ye? Rise and pray, lest ye enter into temptation.

THEOPHYLACT. That is, that they should not be overcome by temptation, for not to be led into temptation is not to be overwhelmed by it. Or He simply bids us pray that our life may be quiet, and we be not cast into trouble of any kind. For it is of the devil and presumptuous, for a man to throw himself into temptation. Therefore James said not, “Cast yourselves into temptation,” but, When ye are fallen, count it all joy, (Jam. 1:2.) making a voluntary act out of an involuntary.

22:47–53

47. And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.

48. But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?

49. When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?

50. And one of them smote the servant of the high priest, and cut off his right ear.

51. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.

52. Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?

53. When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.

GLOSS. (non occ.) After first mentioning the prayer of Christ, St. Luke goes on to speak of His betrayal wherein He is betrayed by His disciple, saying, And while he yet spake, behold a multitude, and he that was called Judas.

CYRIL OF ALEXANDRIA. He says, he that was called Judas, holding his name as it were in abhorrence; but adds, one of the twelve, to signify the enormity of the traitor. For he who had been honoured as an apostle became the cause of the murder of Christ.

CHRYSOSTOM. For just as incurable wounds yield neither to severe nor soothing remedies, so the soul when once it is taken captive, and has sold itself to any particular sin, will reap no benefit from admonition. And so it was with Judas, who desisted not from His betrayal, though deterred by Christ by every manner of warning. Hence it follows, And drew near unto Jesus to kiss him.

CYRIL OF ALEXANDRIA. Unmindful of the glory of Christ, he thought to be able to act secretly, daring to make an especial token of love the instrument of his treachery.

CHRYSOSTOM. (Conc. 1. de Laz.) Now we must not depart from admonishing our brethren, albeit nothing comes of our words. For even the streams though no one drink therefrom still flow on, and him whom thou hast not persuaded to-day, peradventure thou mayest to-morrow. For the fisherman after drawing empty nets the whole day, when it was now late takes a fish. And thus our Lord, though He knew that Judas was not to be converted, yet ceased not to do such things as had reference to him. It follows, But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?

AMBROSE. It must be used I think by way of question, as if he arrests the traitor with a lover’s affection.

CHRYSOSTOM. And He gives him his proper name, which was rather like one lamenting and recalling him, than one provoked to anger.

AMBROSE. He says, Betrayest thou with a kiss? that is, dost thou inflict a wound with the pledge of love? with the instruments of peace dost thou impose death? a slave, dost thou betray thy Lord; a disciple, thy master; one chosen, Him who chose thee?

CHRYSOSTOM. But He said not, “Betrayest thou thy Master, thy Lord, thy Benefactor,” but the Son of man, that is, the humble and meek, who though He were not thy Master and Lord, forasmuch as He has borne himself so gently toward thee, should have never been betrayed by thee.

AMBROSE. O great manifestation of Divine power, great discipline of virtue! Both the design of thy traitor is detected, and yet forbearance is not withheld. He shews whom it is Judas betrays, by manifesting things hidden; He declares whom he delivers up, by saying, the Son of man, for the human flesh, not the Divine nature, is seized. That however which most confounds the ungrateful, is the thought that he had delivered up Him, who though He was the Son of God, yet for our sakes wished to be the Son of man; as if He said, “For thee did I undertake, O ungrateful man, that which thou betrayest in hypocrisy.

AUGUSTINE. The Lord when He was betrayed first said this which Luke mentions, Betrayest thou the Son of man with a kiss? next, what Matthew says, Friend, wherefore art thou come? and lastly, what John records, Whom seek ye?

AMBROSE. Our Lord kissed him, not that He would teach us to dissemble, but both that He might not seem to shrink from the traitor, and that He might the more move him by not denying him the offices of love.

THEOPHYLACT. The disciples are inflamed with zeal, and unsheath their swords. But whence have they swords? Because they had slain the lamb, and had departed from the feast. Now the other disciples ask whether they should strike; but Peter, always fervent in defence of his Master, waits not for permission, but straightway strikes the servant of the High Priest; as it follows, And one of them smote, &c.

AUGUSTINE. He who struck, according to John, was Peter, but he whom he struck was called Malchus.

AMBROSE. For Peter being well versed in the law, and full of ardent affection, knowing that it was counted righteousness in Phineas that he had killed the sacrilegious persons, struck the High Priest’s servant.

AUGUSTINE. (de Con. Ev. lib. iii. c. 5.) Now Luke says, But Jesus answered and said, Suffer ye thus far; which is what Matthew records, Put thy sword up into its sheath. Nor will it move you as contrary thereto, that Luke says here that our Lord answered, Suffer ye thus far, as if He had so spoken after the blow to shew that what was done had pleased Him so far, but He did not wish it to proceed farther, seeing that in these words which Matthew has given, it may rather be implied that the whole circumstance in which Peter used the sword was displeasing to our Lord. For the truth is, that upon their asking, Lord, shall we strike with the sword? He then answered, Suffer ye thus far, that is, be not troubled with what is about to happen. They must be permitted to advance so far, that is, to take Me, and so to fulfil the things which were written of Me. For he would not say, And Jesus answering, unless He answered this question, not Peter’s deed. But between the delay of their words of question to our Lord and His answer, Peter in the eagerness of defence struck the blow. And two things cannot be said, though one may be said and another may be done, at the same time. Then, as Luke says, He healed him who was struck, as it follows, And he touched his ear, and healed him.

BEDE. For the Lord is never forgetful of His lovingkindness. While they are bringing death upon the righteous, He heals the wounds of His persecutors.

AMBROSE. The Lord in wiping away the bloody wounds, conveyed thereby a divine mystery, namely, that the servant of the prince of this world, not by the condition of His nature but by guilt, should receive a wound on the ear, for that he had not heard the words of wisdom. Or, by Peter so willingly striking the ear, he taught that he ought not to have a ear outwardly, who had not one in a mystery. But why did Peter do this? Because he especially obtained the power of binding and loosing; therefore by his spiritual sword he takes away the interior ear of him who understandeth not. But the Lord Himself restores the hearing, shewing that even they, if they would turn, might be saved, who inflicted the wounds in our Lord’s Passion; for that all sin may be washed away in the mysteries of faith.

BEDE. Or that servant is the Jewish people sold by the High Priests to an unlawful obligation, who, by the Passion of our Lord, lost their right ear; that is, the spiritual understanding of the law. And this ear indeed is cut off by Peter’s sword, not that he takes away the sense of understanding from those that hear, but manifests it withdrawn by the judgment of God from the careless. But the same right ear in those who among the same people have believed, is restored by the Divine condescension to its former office.

It follows, Then said Jesus unto them, Are ye come out as against a thief with swords and slaves? &c.

CHRYSOSTOM. For they had come at night fearing an outbreak of the multitude, therefore He says, “What need was there of these arms against one who was always with you?” as it follows, When I was daily with you.

CYRIL OF ALEXANDRIA. Whereby He does not blame the chiefs of the Jews that they had not sooner prepared their murderous designs against Him, but convicts them of having presumptuously supposed they had attacked Him against His will; as if He says, “Ye did not take Me then, because I willed it not, but neither could ye now, did I not of My own accord surrender Myself into your hands.” Hence it follows, But this is your hour, that is, a short time is permitted you to exercise your vengeance against Me, but the Father’s will agrees with Mine. He also says, that this power is given to darkness, i. e. the Devil and the Jews, of rising in rebellion against Christ. And then is added, And the power of darkness.

BEDE. As if He says, Therefore are ye assembled against Me in darkness, because your power, wherewith ye are thus armed against the light of the world, is in darkness. But it is asked, how Jesus is said to be addressing the chief priests, the officers of the temple, and the elders, who came to Him, whereas they are reported not to have gone of themselves, but to have sent their servants while they waited in the hall of Caiaphas? The answer then to this contradiction is, that they came not by themselves, but by those whom they sent to take Christ in the power of their command.

22:54–62

54. Then took they him, and led him, and brought him into the high priest’s house. And Peter followed affar off.

55. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.

56. But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.

57. And he denied him, saying, Woman, I know him not.

58. And after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not.

59. And about, the space of one hour after another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilæan.

60. And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock crew.

61. And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.

62. And Peter went out, and wept bitterly.

AMBROSE. The wretched men understood not the mystery, nor had reverence unto an outpouring of compassion so merciful, that even His enemies He suffered not to be wounded. For it is said, Then look they him, &c. When we read of Jesus being holden, let us guard against thinking that He is holden with respect to His divine nature, and unwilling through weakness, for He is held captive and bound according to the truth of His bodily nature.

BEDE. Now the Chief Priest means Caiaphas, who according to John was High Priest that year.

AUGUSTINE. But first He was led to Annas, the father-in-law of Caiaphas, as John says, then to Caiaphas, as Matthew says, but Mark and Luke do not give the name of the High Priest.

CHRYSOSTOM. (Hom. 83. in Matt.) It is therefore said, to the house of the High Priest, that nothing whatever might be done without the consent of the chief of the Priests. For thither had they all assembled waiting for Christ. Now the great zeal of Peter is manifested in his not flying when he saw all the others doing so; for it follows, But Peter followed afar off.

AMBROSE. Rightly he followed afar off, soon about to deny, for he could never have denied if he had clung close to Christ. But herein must he be revered, that he forsook not our Lord, even though he was afraid. Fear is the effect of nature, solicitude of tender affection.

BEDE. But that when our Lord was going to His Passion, Peter followed afar off represents the Church about to follow indeed, that is, to imitate our Lord’s Passion, but in a far different manner, for the Church suffers for herself, our Lord suffered for the Church.

AMBROSE. And by this time there was a fire burning in the house of the High Priest; as it follows, And when they had kindled a fire, &c. Peter came to warm himself, because his Lord being taken prisoner, the heart of his soul had been chilled in him.

PSEUDO-AUGUSTINE. (App. Serm. 79.) For to Peter were delivered the keys of the kingdom of heaven, to him were entrusted an innumerable multitude of people, who were wrapped up in sin. But Peter was somewhat too vehement, as the cutting off the car of the High Priest’s servant betokens. If he then who was so stern and so severe had obtained the gift of not sinning, what pardon would he have given to the people committed to him? Therefore Divine Providence suffers him first to be holden of sin, that by the consciousness of his own fall he might soften his too harsh judgment towards sinners. When he wished to warm himself at the fire, a maid came to him, of whom it follows, But a certain maid beheld him, &c.

AMBROSE. What meaneth it, that a maid is the first to betray Peter, whereas surely men ought the more easily to have recognised him, save that that sex should be plainly implicated in our Lord’s murder, in order that it might also be redeemed by His Passion? But Peter when discovered denies, for better that Peter should have denied, than our Lord’s word should have failed. Hence it follows, And he denied, saying, Woman, I know him not.

AUGUSTINE. (ut sup.) What ails thee, Peter, thy voice is suddenly changed? That mouth full of faith and love, is turned to hatred and unbelief. Not yet awhile is the scourge applied, not yet the instruments of torture. Thy interrogator is no one of authority, who might cause alarm to the confessor. The mere voice of a woman asks the question, and she perhaps not about to divulge thy confession, nor yet a woman, but a door-keeper, a mean slave.

AMBROSE. Peter denied, because he promised rashly. He does not deny on the mount, nor in the temple, nor in his own house, but in the judgment-hall of the Jews. There he denies where Jesus was bound, where truth is not. And denying Him he says, I know him not. It were presumptuous to say that he knew Him whom the human mind can not grasp. For no one knoweth the Son but the Father. (Matt. 11:17). Again, a second time he denies Christ; for it follows, And after a little while another saw him, and said, Thou wert also one of them.

AUGUSTINE. (de Con. Ev. lib. iii. c. 6.) And it is supposed that in the second denial he was addressed by two persons, namely, by the maid whom Matthew and Mark mention, and by another whom Luke speaks of. With respect then to what Luke here relates, And after a little while, &c. Peter had already gone out of the gate, and the cock had crowed the first time, as Mark says; and now he had returned, that, as John says, he might again deny standing by the fire. Of which denial it follows, And Peter said, Man, I am not.

AMBROSE. For he preferred to deny himself rather than Christ, or because he seemed to deny being of the company of Christ, he truly denied himself.

BEDE. In this denial then of Peter we affirm that not only is Christ denied by him who says that He is not Christ, but by him also, who, being a Christian, says he is not.

AMBROSE. He is also asked a third time; for it follows, And about the space of one hour after, another confidently affirmed, saying, Of a truth this fellow also was with him.

AUGUSTINE. (de Con. Ev. ut sup.) What Matthew and Mark call after a little while, Luke explains by saying, about the space of one hour after; but with regard to the space of time, John says nothing. Likewise when Matthew and Mark record not in the singular but in the plural number those who conversed with Peter, while Luke and John speak of one, we may easily suppose either that Matthew and Mark used the plural for the singular by a common form of speech, or that one person in particular addressed Peter, as being the one who had seen him, and that others trusting to his credit joined in pressing him. But now as to the words which Matthew asserts were said to Peter himself, Truly thou art one of them, for thy speech bewrayeth thee; as also those which to the same Peter John declared to have been said, Did not I see thee in the garden? whereas Mark and Luke state that they spoke to one another concerning Peter; we either believe that they held the right opinion who say that they were really addressed to Peter; (for what was said concerning him in his presence amounts to the same as if it had been said to him;) or that they were said in both ways, and that some of the Evangelists related them one way, some the other.

BEDE. But he adds, For he is a Galilæan; not that the Galilæans spoke a different language from the inhabitants of Jerusalem, who indeed were Hebrews, but that each separate province and country having its own peculiarities could not avoid a vernacular tone of speech. It follows, And Peter said, Man, I know not what thou sayest.

AMBROSE. That is, I know not your blasphemies. But we make excuse for him. He did not excuse himself. For an involved answer is not sufficient for our confessing Jesus, but an open confession is required. And therefore Peter is not represented to have answered this deliberately, for he afterwards recollected himself, and wept.

BEDE. Holy Scripture is often wont to mark the character of certain events by the nature of the times in which they take place. Hence Peter who sinned at midnight repented at cock-crow; for it follows, And immediately, while he yet spake, the cock crew. The error he committed in the darkness of forgetfulness, he corrected by the remembrance of the true light.

AUGUSTINE. (ut sup.) The cock-crow we understand to have been after the third denial of Peter, as Mark has expressed it.

BEDE. This cock must, I think, be understood mystically as some great Teacher, who rouses the listless and sleepy, saying, Awake, ye righteous, and sin not.

CHRYSOSTOM. (Hom. 83. in Joan.) Marvel now at the case of the Master, who though He was a prisoner, had exercised much forethought for His disciple, whom by a look He brought to Himself, and provoked to tears; for it follows, And the Lord turned, and looked upon Peter.

AUGUSTINE. (ut sup.) How we should understand this, requires some careful consideration; for Matthew says, Peter was sitting without in the hall, which he would not have said unless the transaction relating to our Lord were passing within. Likewise also, where Mark said, And as Peter was beneath in the hall, he shews that the things he had been speaking of took place not only within but in the upper part. How then did our Lord look upon Peter? not with His bodily face, since Peter was without in the hall among those who were warming themselves, while these things were going on in the inner part of the house. Wherefore, that looking upon Peter seems to me to have been done in a divine manner. And as it was said, Look thou, and hear me, (Ps. 13:3.) and, Turn and deliver my soul, (Ps. 6:4.) so I think the expression here used, The Lord turned and looked upon Peter.

BEDE. For to look upon him is to have compassion, seeing that not only while penance is being practised, but that it may be practised, the mercy of God is necessary.

AMBROSE. Lastly, those whom Jesus looks upon weep for their sins. Hence it follows, And Peter remembered the word of the Lord, how he had said to him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. Why did he weep? Because he sinned as man. I read of his tears, I do not read of his confession. Tears wash away an offence which it is shame to confess in words. The first and second time he denied and wept not, for as yet our Lord had not looked upon him. He denied the third time, Jesus looked upon him, and he wept bitterly. So then if thou wilt obtain pardon, wash away thy guilt in tears.

CYRIL OF ALEXANDRIA. Now Peter did not dare to weep openly, lest he should be detected by his tears, but he went out and wept. Ho wept not because of punishment, but because he denied his beloved Lord, which was more galling than any punishment.

22:63–71

63. And the men that held Jesus mocked him, and smote him.

64. And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?

65. And many other things blasphemously spake they against him.

66. And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying,

67. Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe:

68. And if I also ask you, ye will not answer me, nor let me go.

69. Hereafter shall the Son of man sit on the right hand of the power of God.

70. Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am.

71. And they said, What need we any further witness? for we ourselves have heard of his own mouth.

AUGUSTINE. (de Con. Ev. lib. iii. c. 7.) The temptation of Peter which took place between the mockings of our Lord is not related by all the Evangelists in the same order. For Matthew and Mark first mention those, then Peter’s temptation; but Luke has first described the temptations of Peter, then the mockings of our Lord, saying, And the men that held Jesus mocked him, &c.

CHRYSOSTOM. Jesus, the Lord of heaven and earth, sustains and suffers the mockings of the ungodly, giving us an example of patience.

THEOPHYLACT. Likewise the Lord of prophets is derided as a false prophet. It follows, And they blindfolded him. This they did as a dishonour to Him who wished to be accounted by the people as a prophet. But He who was struck with the blows of the Jews, is struck also now by the blasphemies of false Christians. And they blindfolded Him, not that He should not see their wickedness, but that they might hide His face from them. But heretics, and Jews, and wicked Catholics, provoke Him with their vile actions, as it were mocking Him, saying, Who smote thee? while they flatter themselves that their evil thoughts and works of darkness are not known by Him.

AUGUSTINE. (de Con. Ev. ut sup.) Now our Lord is supposed to have suffered these things until morning in the house of the High Priest, to which He was first led. Hence it follows, And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, Art thou the Christ? &c.

BEDE. They wished not for truth, but were contriving calumny. Because they expected that Christ would come only as man, of the root of David, they sought this of Him, that if He should say, “I am the Christ,” they might falsely accuse Him of claiming to Himself the kingly power.

THEOPHYLACT. He knew the secrets of their hearts, that they who had not believed His works would much less believe His words. Hence it follows, And he said unto them, If I tell you, ye will not believe, &c.

BEDE. For He had often declared Himself to be the Christ; as when he said, l and my Father are one, (John 10:30.) and other such like things. And if I also ask you, ye will not answer me. For He had asked them how they said Christ was the Son of David, whereas David in the Spirit called Him his Lord. But they wished neither to believe His words nor to answer His questions. However, because they sought to accuse falsely the seed of David, they hear something still farther; as it follows, Hereafter shall the Son of man sit on the right hand of the power of God.

THEOPHYLACT. As if he said, There is no time left to you any longer for discourses and teaching, but hereafter shall be the time of judgment, when ye shall see Me, the Son of man, sitting on the right hand of the power of God.

CYRIL OF ALEXANDRIA. Whenever sitting and a throne are spoken of God, His kingly and supreme majesty is signified. For we do not imagine any judgment-seat to be placed, on which we believe the Lord of all takes His seat; nor again, that in any wise right hand or left hand appertain to the Divine nature; for figure, and place, and sitting, are the properties of bodies. But how shall the Son be seen to be of equal honour and to sit together on the same throne, if He is not the Son according to nature, having in Himself the natural property of the Father?

THEOPHYLACT. When then they heard this, they ought to have been afraid, but after these words they are the more frantic; as it follows, All said, &c.

BEDE. They understood that He called Himself the Son of God in these words, The Son of man shall sit on the right hand of the power of God.

AMBROSE. The Lord had rather prove Himself a King than call Himself one, that they might have no excuse for condemning Him, when they confess the truth of that which they lay against Him. It follows, And he said, Ye say that I am.

CYRIL OF ALEXANDRIA. When Christ spoke this, the company of the Pharisees were very wroth, uttering shameful words; as it follows, Then said they, What need we any further witness? &c.

THEOPHYLACT. Whereby it is manifest, that the disobedient reap no advantage, when the more secret mysteries are revealed to them, but rather incur the heavier punishment. Wherefore such things ought to be concealed from them. 23:1–5

1. And the whole multitude of them arose, and led him unto Pilate.

2. And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that he himself is Christ a King.

3. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him and said, Thou sayest it.

4. Then said Pilate to the chief priests and to the people, I find no fault in this man.

5. And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place.

AUGUSTINE. (de Con. Ev. lib. iii. c. 7.) Luke, after he had finished relating the denial of Peter, recapitulated all that took place concerning our Lord during the morning, mentioning some particulars which the others omitted; and so he has composed his narrative, giving a similar account with the rest, when he says, And the whole multitude of them arose, and led him to Pilate, &c.

BEDE. That the word of Jesus might be fulfilled which He prophesied of His own death, He shall be delivered to the Gentiles, that is, to the Romans. For Pilate was a Roman, and the Romans had sent him as governor to Judæa.

AUGUSTINE. (lib. iii. c. 8.) He next relates what happens before Pilate, as follows, And they began to accuse him, saying, We found this fellow perverting our nation, &c. Matthew and Mark do not give this, though affirming that they accused Him, but Luke has laid open the very charges which they falsely brought against Him.

THEOPHYLACT. Most plainly are they opposed to the truth. For our Lord was so far from forbidding to give tribute, that He commanded it to be given. How then did He pervert the people? Was it that He might take possession of the kingdom? But this is incredible to all, for when the whole multitude wished to choose Him for their king, He was aware of it, and fled.

BEDE. Now two charges having been brought against our Lord, namely, that He forbade to pay tribute to Cæsar, and called Himself Christ the King, it may be that Pilate had chanced to hear that which our Lord spake, Render unto Cæsar the things which be Cæsar’s; and therefore setting aside this accusation as a palpable lie of the Jews, he thought fit to ask concerning that alone of which he knew nothing, the saying about the kingdom; for it follows, Pilate asked him, saying, Art thou the King of the Jews, &c.

THEOPHYLACT. It seems to me that he asked this question of Christ by way of deriding the wantonness or hypocrisy of the alleged charge. As if he said, Thou a poor humble naked man, with none to help Thee, art accused of seeking a kingdom, for which Thou wouldest need many to help Thee, and much money.

BEDE. He answers the governor in the same words which He used to the Chief Priests, that Pilate might be condemned by his own voice; for it follows, And he answering said, Thou sayest.

THEOPHYLACT. Now they finding nothing else to support their calumny, have resort to the aid of clamour, for it follows, And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. As if they said, He perverts the people, not in one part only, but beginning from Galilee He arrives at this place, having passed through Judæa. I think then that they purposely made mention of Galilee, as desirous to alarm Pilate, for the Galilæans were of a different sect and given to sedition, as, for example, Judas of Galilee who is mentioned in the Acts of the Apostles.

BEDE. But with these words they accuse not Him, but themselves. For to have taught the people, and by teaching to have roused them from their former idleness, and doing this to have passed through the whole land of promise, was an evidence not of sin, but of virtue.

AMBROSE. Our Lord is accused and is silent, for He needs no defence. Let them cast about for defence who fear to be conquered. He does not then confirm, the accusation by His silence, but He despises it by not refuting it. Why then should He fear who does not court safety? The Safety of all men forfeits His own, that He may gain that of all.

23:6–12

6. When Pilate heard of Galilee, he asked whether the man were a Galilæan.

7. And as soon as he knew that he belonged unto Herod’s jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time.

8. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him.

9. Then he questioned with him in many words; but he answered him nothing.

10. And the chief priests and scribes stood and vehemently accused him.

11. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate.

12. And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.

BEDE. Pilate having determined not to question our Lord concerning the above-mentioned accusation, is the rather glad now that an opportunity offers to escape from passing judgment upon Him. Hence it is said, When Pilate heard of Galilee, he asked whether the man were a Galilæan. And lest he should be compelled to pass sentence against one whom he knew to be innocent, and delivered for envy, sends Him to be heard by Herod, preferring that he who was the Tetrarch of our Lord’s country might be the person either to acquit or punish Him; for it follows, And as soon as he knew that he belonged to Herod’s jurisdiction.

THEOPHYLACT. Wherein he follows the Roman law, which provided that every man should be judged by the governor of his own jurisdiction.

GREGORY. (Mor. 10. c. 31.) Now Herod wished to make proof of Christ’s fame, desiring to witness His miracles; for it follows, And when Herod saw Jesus, he was glad, &c.

THEOPHYLACT. Not as though he was about to gain any benefit from the sight, but seized with curiosity he thought he should see that extraordinary man, of whose wisdom and wonderful works he had heard so much. He also wished to hear from His mouth what He could say. Accordingly he asks Him questions, making a sport of Him, and ridiculing Him. But Jesus, who performed all things prudently, and who, as David testifies, ordereth His words with discretion, (Ps. 112:5.) thought it right in such a case to be silent. For a word uttered to one whom it profiteth nothing becomes the cause of his condemnation. Therefore it follows, But he answered him nothing.

AMBROSE. He was silent and did nothing, for Herod’s unbelief deserved not to see Him, and the Lord shunned display. And perhaps typically in Herod are represented all the ungodly, who if they have not believed the Law and the Prophets, cannot see Christ’s wonderful works in the Gospel.

GREGORY. (Mor. 22. c. 16.) From these words we ought to derive a lesson, that whenever our hearers wish as if by praising us to gain knowledge from us, but not to change their own wicked course, we must be altogether silent, lest if from love of ostentation we speak God’s word, both they who were guilty cease not to be so, and we who were not become so. And there are many things which betray the motive of a hearer, but one in particular, when they always praise what they hear, yet never follow what they praise.

GREGORY. (Mor. 10. c. 31.) The Redeemer therefore though questioned held His peace, though expected disdained to work miracles. And keeping Himself secretly within Himself, left those who were satisfied to seek for outward things, to remain thankless without, preferring to be openly set at nought by the proud, than be praised by the hollow voices of unbelievers. Hence it follows, And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a white robe.

AMBROSE. It is not without reason that He is arrayed by Herod in a white robe, as bearing a sign of His immaculate Passion, that the Lamb of God without spot would take upon Himself the sins of the world.

THEOPHYLACT. Nevertheless, observe how the Devil is thwarted by the thing which He does. He heaps up scorn and reproaches against Christ, whereby it is made manifest that the Lord is not seditious. Otherwise He would not have been derided, when so great a danger was afloat, and that too from a people who were held in suspicion, and so given to change. But the sending of Christ by Pilate to Herod, becomes the commencement of a mutual friendship, Pilate not receiving those who were subject to Herod’s authority, as it is added, And they were made friends, &c. Observe the Devil every where uniting together things separate, that he may compass the death of Christ. Let us blush then, if for the sake of our salvation we keep not even our friends in union with us.

AMBROSE. Under the type also of Herod and Pilate, who from enemies were made friends by Jesus Christ, is preserved the figure of the people of Israel and the Gentile nation; that through our Lord’s Passion should come to pass the future concord of both, yet so that the people of the Gentiles should receive the word of God first, and then transmit it by the devotion of their faith to the Jewish people; that they too may with the glory of their majesty clothe the body of Christ, which before they had despised.

BEDE. Or this alliance between Herod and Pilate signifies that the Gentiles and Jews, though differing in race, religion, and character, agree together in persecuting Christians.

23:13–25

13. And Pilate, when he had called together the chief priests and the rulers and the people,

14. Said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him:

15. No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.

16. I will therefore chastise him, and release him.

17. (For of necessity he must release one unto them at the feast.)

18. And they cried out all at once, saying, Away with this man, and release unto us Barabbas:

19. (Who for a certain sedition made in the city, and for murder, was cast into prison.)

20. Pilate therefore, willing to release Jesus, spake again to them.

21. But they cried, saying, Crucify him, crucify him.

22. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go.

23. And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed.

24. And Pilate gave sentence that it should be as they required.

25. And he released unto them him that for sedition and murder was east into prison, whom they had desired; but he delivered Jesus to their will.

AUGUSTINE. Luke returns to those things which were going on before the governor, from which He had digressed in order to relate what took place with Herod; saying as follows, And Pilate, when he had called, &c. from which we infer, that he has omitted the part wherein Pilate questioned our Lord what He had to answer to His accusers.

AMBROSE. Here Pilate, who as a judge acquits Christ, is made the minister of His crucifixion. He is sent to Herod, sent back to Pilate, as it follows, Nor yet Herod, for I sent you to him, and behold nothing worthy of death is done unto him. They both refuse to pronounce Him guilty, yet for fear’s sake, Pilate gratifies the cruel desires of the Jews.

THEOPHYLACT. Wherefore by the testimony of two men, Jesus is declared innocent, but the Jews His accusers brought forward no witness whom they could believe. See then how truth triumphs. Jesus is silent, and His enemies witness for Him; the Jews make loud cries, and not one of them corroborates their clamour.

BEDE. Perish then those writings, which, composed so long a time after Christ, convict not the accused of magical arts against Pilate, but the writers themselves of treachery and lying against Christ.

THEOPHYLACT. Pilate therefore lenient and easy, yet wanting in firmness for the truth, because afraid of being accused, adds, I will therefore chastise him and release him.

BEDE. As if he said, I will subject Him to all the scourgings and mockings you desire, but do not thirst after the innocent blood. It follows, For of necessity he must release one unto them, &c. an obligation not imposed by a decree of the imperial law, but binding by the annual custom of the nation, whom in such things he was glad to please.

THEOPHYLACT. For the Romans permitted the Jews to live according to their own laws and customs. And it was a natural custom of the Jews to seek pardon of the prince for those who were condemned, as they asked Jonathan of Saul. And hence it is now added, with respect to their petition, And they cried all at once, Away with this man, and release unto us Barabbas, &c. (1 Sam. 14:45.)

AMBROSE. Not unreasonably do they seek the pardon of a murderer, who were themselves demanding the death of the innocent. Such are the laws of iniquity, that what innocence hates, guilt loves. And here the interpretation of the name affords a figurative resemblance, for Barabbas is in Latin, the son of a father. Those then to whom it is said, Ye are of your father the Devil, are represented as about to prefer to the true Son of God the son of their father, that is, Antichrist.

BEDE. Even to this day their request still clings to the Jews. For since when they had the choice given to them, they chose a robber for Jesus, a murderer for a Saviour; rightly lost they both life and salvation, and became subject to such robberies and seditions among themselves as to forfeit both their country and kingdom.

THEOPHYLACT. Thus it came to pass, the once holy nation rages to slay, the Gentile Pilate forbids slaughter; as it follows, Pilate therefore spoke again unto them, but they cried out, Crucify, &c.

BEDE. With the worst kind of death, that is, crucifixion, they long to murder the innocent. For they who hung on the cross, with their hands and feet fixed by nails to the wood, suffered a prolonged death, that their agony might not quickly cease; but the death of the cross was chosen by our Lord, as that which having overcome the Devil, He was about to place as a trophy on the brows of the faithful.

THEOPHYLACT. Three times did Pilate acquit Christ, for it follows, And he said unto them the third time, Why, what evil hath he done? I will chastise him, and let him go.

BEDE. This chastisement wherewith Pilate sought to satisfy the people, lest their rage should go even so far as to crucify Jesus, John’s words bear testimony that he not only threatened but performed together with mockings and scourgings. But when they saw all their charges which they brought against the Lord baffled by Pilate’s diligent questioning, they resort at last to prayers only; entreating that He might be crucified.

THEOPHYLACT. They cry out the third time against Christ, that by this third voice, they may approve the murder to be their own, which by their entreaties they extorted; for it follows, And Pilate gave sentence that it should be as they required. And he released him that for sedition and murder was cast into prison, but delivered Jesus to their will.

CHRYSOSTOM. For they thought they could add this, namely, that Jesus was worse than a robber, and so wicked, that neither for mercy’s sake, or by the privilege of the feast, ought He to be let free.

23:26–32

26. And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.

27. And there followed him a great company of people, and of women, which also bewailed and lamented him.

28. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.

29. For, behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck.

30. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us.

31. For if they do these things in a green tree, what shall be done in the dry?

32. And there were also two other, malefactors, led with him to be put to death.

GLOSS. (non occ.) Having related the condemnation of Christ, Luke naturally goes on to speak of His crucifixion; as it is said, And as they led him away, they laid hold upon one Simon, &c.

AUGUSTINE. (de Con. Ev. lib. iii. c. 10.) But John relates that Jesus bore His own cross, from which is understood that He was Himself carrying His cross, when He went forth to that place which is called Calvary; but as they journeyed Simon was forced into the service on the road, and the cross was given him to carry as far as that place.

THEOPHYLACT. For no one else accepted to bear the cross, because the wood was counted an abomination. Accordingly upon Simon the Cyrenian they imposed as it were to his dishonour the bearing of the cross, which others refused. Here is fulfilled that prophecy of Isaiah, Whose government shall be upon his shoulder. (Isa. 9:6.) For the government of Christ is His cross; for which the Apostle says, God hath exalted him. (Phil. 2:9.) And as for a mark of dignity, some wear a belt, others a head dress, so our Lord the cross. And if thou seekest, thou wilt find that Christ does not reign in us save by hardships, whence it comes that the luxurious are the enemies of the cross of Christ.

AMBROSE. Christ therefore bearing His cross, already as a conqueror carried His trophies. The cross is laid upon His shoulders, because, whether Simon or Himself bore it, both Christ bore it in the man, and the man in Christ. Nor do the accounts of the Evangelists differ, since the mystery reconciles them. And it is the rightful order of our advance that Christ should first Himself erect the trophy of His cross, then hand it down to be raised by His martyrs. He is not a Jew who bears the cross, but an alien and a foreigner, nor does he precede but follow, according as it is written, Let him lake up his cross, and follow me. (Matt. 16:24, Luke 9:23.)

BEDE. Simon is by interpretation “obedient,” Cyrene “an heir.” By this man therefore the people of the Gentiles are denoted, who formerly foreigners and aliens to the covenant, have now by obedience been made heirs of God. But Simon coming out of a village, bears the cross after Jesus, because forsaking the pagan rites, he obediently embraces the footsteps of our Lord’s Passion. For a village is in Greek called πάγος, from whence Pagans derive their name.

THEOPHYLACT. Or he takes up the cross of Christ, who comes from the village; that is, he leaves this world and its labours, going forward to Jerusalem, that is, heavenly liberty. Hereby also we receive no slight instruction. For to be a master after the example of Christ, a man must himself first take up his cross, and in the fear of God crucify his own flesh, that he may so lay it upon those that are subject and obedient to him.

But there followed Christ a great company of people, and of women.

BEDE. A large multitude indeed followed the cross of Christ, but with very different feelings. For the people who had demanded His death were rejoicing that they should see Him dying, the women weeping that He was about to die. But He was followed by the weeping only of women, not because that vast crowd of men was not also sorrowful at His Passion, but because the less esteemed female sex could more freely give utterance to what they thought.

CYRIL OF ALEXANDRIA. Women also are ever prone to tears, and have hearts easily disposed to pity.

THEOPHYLACT. He bids those who weep for Him cast their eyes forward to the evils that were coming, and weep for themselves.

CYRIL OF ALEXANDRIA. Signifying that in the time to come women would be bereft of their children. For when war breaks out upon the land of the Jews, all shall perish, both small and great. Hence it follows, For, behold, the days are coming, in the which they shall say, Blessed are the barren, &c.

THEOPHYLACT. Seeing indeed that women shall cruelly roast their children, and the belly which had produced shall miserably again receive that which it bore.

BEDE. By these days He signifies the time of the siege and captivity which was coming upon them from the Romans, of which He had said before, Woe to them that are with child, and give suck in those days. It is natural, when captivity by an enemy is threatening, to seek for refuge in fastnesses or hidden places, where men may lie concealed. And so it follows, Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For Josephus relates, that when the Romans pressed hard upon them, the Jews sought hastily the caverns of the mountains, and the lurking places in the hills. It may be also that the words, Blessed are the barren, are to be understood of those of both sexes, who have made themselves eunuchs for the kingdom of heaven’s sake, and that it is said to the mountains and hills, Fall upon us, and Cover us, because all who are mindful of their own weakness, when the crisis of their temptations breaks upon them, have sought to be protected by the example, precepts, and prayers, of certain high and saintly men.

It follows, But if they do these things in a green tree, what shall be done in the dry?

GREGORY. (Mor. 12. c. 4) He has called Himself the green wood and us the dry, for He has in Himself the life and strength of the Divine nature; but we who are mere men are called the dry wood.

THEOPHYLACT. As though He said to the Jews, If then the Romans have so raged against Me, a fruit-bearing and ever flourishing tree, what will they not attempt against you the people, who are a dry tree, destitute of every lifegiving virtue, and bearing no fruit?

BEDE. Or as if He spake to all: If I who have done no sin being called the tree of life, do not depart from the world without suffering the fire of my Passion, what torment think ye awaits those who are barren of all fruits?

THEOPHYLACT. But the Devil, desiring to engender an evil opinion of our Lord, caused robbers also to be crucified with Him; whence it follows, And there were two other malefactors led with him to be put to death.

23:33

33. And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.

ATHANASIUS. (Hom. in Pass. Dom.) When mankind became corrupted, then Christ manifested His own body, that where corruption has been seen, there might spring up incorruption. Wherefore He is crucified in the place of Calvary; which place the Jewish doctors say was the burial-place of Adam.

BEDE. Or else, without the gate were the places where the heads of condemned criminals were cut off, and they received the name of Calvary, that is, beheaded. Thus for the salvation of all men the innocent is crucified among the guilty, that where sin abounded, there grace might much more abound.

CYRIL OF ALEXANDRIA. The only-begotten Son of God did not Himself in His own nature in which He is God suffer the things which belong to the body, but rather in His earthly nature. For of one and the same Son both may be affirmed, namely, that He doth not suffer in His divine nature, and that He suffered in His human.

EUSEBIUS. But if, on the contrary, after His intercourse with men, He suddenly disappeared, flying away to avoid death, He might be likened by man to a phantom. And just as if any one wished to exhibit some incombustible vessel, which triumphed over the nature of fire, he would put it into the flame, and then directly draw it out from the flame unharmed; so the Word of God, wishing to shew that the instrument which He used for the salvation of men was superior to death, exposed His mortal body to death to manifest His nature, then after a little rescued it from death by the force of His divine power. This is indeed the first cause of Christ’s death. But the second is the manifestation of the divine power of Christ inhabiting a body. For seeing that men of old deified those who were destined to a like end with themselves, and whom they called Heroes and Gods, He taught that He alone of the dead must be acknowledged the true God, who having vanquished death is adorned with the rewards of victory, having trodden death under His feet. The third reason is, that a victim must be slain for the whole race of mankind, which being offered, the whole power of the evil spirits was destroyed, and every error put to silence. There is also another cause of the healthgiving death, that the disciples with secret faith might behold the resurrection after death. Whereunto they were taught to lift up their own hopes, that despising death they might embark cheerfully in the conflict with error.

ATHANASIUS. (de Inc. Verb. Dei.) Now our Saviour came to accomplish not His own death, but that of man, for He experienced not death who is Life. Therefore not by His own death did He put off the body, but He endured that which was inflicted by men. But although His body had been afflicted, and was loosed in the sight of all men, yet was it not fitting that He who should heal the sicknesses of others should have His own body visited with sickness. But yet if without any disease He had put off His body apart in some remote place, He would not be believed when speaking of His resurrection. For death must precede resurrection; why then should He openly proclaim His resurrection, but die in secret? Surely if these things had happened secretly, what calumnies would unbelieving men have invented? How would the victory of Christ over death appear, unless undergoing it in the sight of all men He had proved it to be swallowed up by the incorruption of His body? But you will say, At least He ought to have devised for Himself a glorious death, to have avoided the death of the cross. But if He had done this, He would have made Himself suspected of not having power over every kind of death. As then the champion by laying prostrate whomsoever the enemy has opposed to him is shewn to be superior to all, so the Life of all men took upon Him that death which His enemies inflicted, because it was the most dreadful and shameful, the abominable death upon the cross, that having destroyed it, the dominion of death might be entirely overthrown. Wherefore His head is not cut off as John’s was; He was not sawn asunder as Isaiah, that He might preserve His body entire, and indivisible to death, and not become an excuse to those who would divide the Church. For He wished to bear the curse of sin which we had incurred, by taking upon Him the accursed death of the cross, as it is said, Cursed is he that hangeth upon a tree. He dies also on the cross with outstretched hands, that with one indeed He may draw to Him the ancient people, with the other the Gentiles, joining both to Himself. Dying also on the cross He purges the air of evil spirits, and prepares for us an ascent into heaven.

THEOPHYLACT. Because also by a tree death bad entered, it must needs be that by a tree it should be abolished, and that the Lord passing unconquered through the pains of a tree should subdue the pleasures which flow from a tree.

GREGORY OF NYSSA. (Orat. 1. de Res. Christ.) But the figure of the cross from one centre of contact branching out into four separate terminations, signifies the power and providence of Him who hung upon it extending every where.

AUGUSTINE. (de Gr. Nov. Test. Ep. 140.) For not without reason did He choose this kind of death, in order that He might be the master of breadth and length, and heighth and depth. For breadth lies in that cross piece of wood which is fastened from above. This belongs to good works, because on it the hands are outstretched. Length lies in that which is seen reaching from the former piece to the ground, for there in a certain manner we stand, that is, abide firm or persevere. And this is applied to longsuffering. Heighth is in that piece of wood which is left reaching upwards from that which is fixed across, that is, to the head of the Crucified; for the expectation of those who hope for better things is upward. Again, that part of the wood which is fixed hidden in the ground, signifies the depth of unrestrained grace.

CHRYSOSTOM. (Hom. 87. in Matt.) Two thieves also they crucified on the two sides, that He might be a partaker of their reproach; as it follows, And the thieves one on his right hand, the other on his left. But it did not so turn out. For of them nothing is said, but His cross is every where honoured. Kings, laying aside their crowns, assume the cross on their purple, on their diadems, on their arms. On the consecrated table, throughout the whole earth, the cross glitters. Such things are not of men. For even in their lifetime those who have acted nobly are mocked by their own actions, and when they perish their actions perish also. But in Christ it is quite different. For before the cross all things were gloomy, after it all things are joyful and glorious, that you may know that not a mere man was crucified.

BEDE. But the two robbers crucified with Christ signify those who under the faith of Christ undergo either the pains of martyrdom, or the rules of a still stricter continence. But they do this for eternal glory, who imitate the actions of the thief on the right hand; while they who do it to gain the praise of men, imitate the thief on the left hand.

23:34–37

34. Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.

35. And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God.

36. And the soldiers also mocked him, coming to him, and offering him vinegar,

37. And saying, If thou be the king of the Jews, save thyself.

CHRYSOSTOM. Because the Lord had said, Pray for them that persecute you, (Matt. 5:44.) this likewise He did, when He ascended the cross, as it follows, Then said Jesus, Father, forgive them, not that He was not able Himself to pardon them, but that He might teach us to pray for our persecutors, not only in word, but in deed also. But He says, Forgive them, if they should repent. For He is gracious to the penitent, if they are willing after so great wickedness to wash away their guilt by faith.

BEDE. Nor must we imagine here that He prayed in vain, but that in those who believed after His passion He obtained the fruit of His prayers? It must be remarked, however, that He prayed not for those who chose rather to crucify, rather than to confess Him whom they knew to be the Son of God, but for such as were ignorant what they did, having a zeal for God, but not according to knowledge, as He adds, For they know not what they do.

GREEK EXPOSITOR. But for those who after the crucifixion remain in unbelief, no one can suppose that they are excused by ignorance, because of the notable miracles that with a loud voice proclaimed Him to be the Son of God.

AMBROSE. It is important then to consider, in what condition He ascends the cross; for I see Him naked. Let him then who prepares to overcome the world, so ascend that he seek not the appliances of the world. Now Adam was overcome who sought for a covering. He overcame who laid aside His covering. He ascends such as nature formed us, God being our Creator. Such as the first man had dwelt in paradise, such did the second man enter paradise. But about to ascend the cross rightly, did He lay aside His royal garments, that you may know that He suffered not as God, but as man, though Christ is both.

ATHANASIUS. (Hom. in Pass. Dom.) He also who for our sakes took upon Him all our conditions, put on our garments, the signs of Adam’s death, that He might put them off, and in their stead clothe us with life and incorruption.

It follows, And they parted his raiment among them, and cast lots.

THEOPHYLACT. For perhaps many of them were in want. Or perhaps rather they did this as a reproach, and from a kind of wantonness. For what treasure did they find in His garments?

BEDE. But in the lot the grace of God seems to be commended; for when the lot is cast, we yield not to the merits of any person, but to the secret judgment of God.

AUGUSTINE. (de Con. Ev. lib. iii. c. 12.) This matter indeed was briefly related by the three first Evangelists, but John more distinctly explains how it was done.

THEOPHYLACT. They did it then mockingly. For when the rulers scoffed, what can we say of the crowd? for it follows, And the people stood, who in truth had entreated that He should be crucified, waiting, namely, for the end. And the rulers also with them derided.

AUGUSTINE. (ubi sup.) Having mentioned the rulers, and said nothing of the priests, St. Luke comprehended under a general name all the chief men, so that hereby may be understood both the scribes and the elders.

BEDE. And these also unwillingly confess that He saved others, for it follows, Saying, He saved others, let him save himself, &c.

ATHANASIUS. (ubi sup.) Now our Lord being truly the Saviour, wished not by saving Himself, but by saving His creatures, to be acknowledged the Saviour. For neither is a physician by healing himself known to be a physician, unless he also gives proof of his skill towards the sick. So the Lord being the Saviour had no need of salvation, nor by descending from the cross did He wish to be acknowledged the Saviour, but by dying. For truly a much greater salvation does the death of the Saviour bring to men, than the descent from the cross.

GREEK EXPOSITOR. Now the Devil, seeing that there was no protection for him, was at a loss, and as having no other resource, tried at last to offer Him vinegar to drink. But he knew not that he was doing this against himself; for the bitterness of wrath caused by the transgression of the law, in which he kept all men bound, he now surrendered to the Saviour, who took it and consumed it, in order that in the place of vinegar, He might give us wine to drink, which wisdom had mingled. (Prov. 9:5.)

THEOPHYLACT. But the soldiers offered Christ vinegar, as it were ministering unto a king, for it follows, saying, If thou art the king of the Jews, save thyself.

BEDE. And it is worthy of remark, that the Jews blaspheme and mock the name of Christ, which was delivered to them by the authority of Scripture; whereas the soldiers, as being ignorant of the Scriptures, insult not Christ the chosen of God, but the King of the Jews.

23:38–43

38. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.

39. And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.

40. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?

41. And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.

42. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.

43. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

THEOPHYLACT. Observe a second time the device of the devil turned against himself. For in letters of three different characters he published the accusation of Jesus, that in truth it might not escape one of the passers by, that He was crucified because He made Himself King. For it is said, In Greek, Latin, and Hebrew, by which it was signified, that the most powerful of the nations, (as the Romans,) the wisest, (as the Greeks,) those who most worshipped God, (as the Jewish nation,) must be made subject to the dominion of Christ.

AMBROSE. And rightly is the title placed above the cross, because Christ’s kingdom is not of the human body, but of the power of God. I read the title of the King of the Jews, when I read, My kingdom is not of this world. (John 18:36.) I read the cause of Christ written above His head, when I read, And the Word was God. (John 1:1.) For the head of Christ is God. (1 Cor. 11:3.)

CYRIL OF ALEXANDRIA. Now one of the thieves uttered the same revilings as the Jews, but the other tried to check his words, while he confessed his own guilt, adding, We indeed justly, for we receive the due reward of our deeds.

CHRYSOSTOM. Here the condemned performs the office of judge, and he begins to decide concerning truth who before Pilate confessed his crime only after many tortures. For the judgment of man from whom secret things are hid is of one kind; the judgment of God who searches the heart of another. And in the former case punishment follows after confession, but here confession is made unto salvation. But he also pronounces Christ innocent, adding, But this man hath done nothing wrong: as if to say, Behold a new injury, that innocence should be condemned with crime. We kill the living, He raised the dead. We have stolen from others, He bids us give up even what is our own. The blessed thief thus taught those that stood by, uttering the words by which he rebuked the other. But when he saw that the ears of those who stood by were stopped up, he turns to Him who knoweth the hearts; for it follows, And he said to Jesus, Lord, remember me when thou comest into thy kingdom. Thou beholdest the Crucified, and thou acknowledgest Him to be thy Lord. Thou seest the form of a condemned criminal, and thou proclaimest the dignity of a king. Stained with a thousand crimes, thou askest the Fountain of righteousness to remember thy wickedness, saying, But I discover thy hidden kingdom; and thou turnest away my public iniquities, and acceptest the faith of a secret intention. Wickedness usurped the disciple of truth, truth did not change the disciple of wickedness.

GREGORY. (Mor. 18. c. 40.) On the cross nails had fastened his hands and feet, and nothing remained free from torture, but his heart and tongue. By the inspiration of God, the thief offered to Him the whole which he found free, that as it is written, With the heart he might believe unto righteousness, with the mouth he might confess unto salvation. (Rom. 10:10.) But the three virtues which the Apostle speaks of, (1 Cor. 13:13.) the thief suddenly filled with grace both received and preserved on the cross. He had faith, for example, who believed that God would reign whom he saw dying equally with himself. He had hope who asked for an entrance into His kingdom. He preserved charity also zealously in his death, who for his iniquity reproved his brother and fellow-thief, dying for a like crime to his own.

AMBROSE. A most remarkable example is here given of seeking after conversion, seeing that pardon is so speedily granted to the thief. The Lord quickly pardons, because the thief is quickly converted. And grace is more abundant than prayer; for the Lord ever gives more than He is asked for. The thief asked that He should remember him, but our Lord answers, Verily I say unto thee, This day shall thou be with me in Paradise. To be with Christ is life, and where Christ is, there is His kingdom.

THEOPHYLACT. And as every king who returns victorious carries in triumph the best of his spoils, so the Lord having despoiled the devil of a portion of his plunder, carries it with Him into Paradise.

CHRYSOSTOM. Here then might one see the Saviour between the thieves weighing in the scales of justice faith, and unbelief. The devil cast Adam out of Paradise. Christ brought the thief into Paradise before the whole world, before the Apostles. By a mere word and by faith alone he entered into Paradise, that no one after his sins might despair of entrance. Mark the rapid change, from the cross to heaven, from condemnation to Paradise, that you may know that the Lord did it all, not with regard to the thief’s good intention, but His own mercy.

But if the reward of the good has already taken place, surely a resurrection will be superfluous. For if He introduced the thief into Paradise while his body remained in corruption without, it is clear there is no resurrection of the body. Such are the words of some, But shall the flesh which has partaken of the toil be deprived of the reward? Hear Paul speaking, Then must this corruptible put on incorruption. (1 Cor. 15:53.) But if the Lord promised the kingdom of heaven, but introduced the thief into Paradise, He does not yet recompense him the reward. But they say, Under the name of Paradise He signified the kingdom of heaven, using a well-known name in addressing a thief who knew nothing of difficult teaching. Now some do not read it, This day shall thou be with me in Paradise, but thus, I say unto thee on this day, and then follows, thou shalt be with me in Paradise. But we will add a still more obvious solution. For physicians when they see a man in a desperate state, say, He is already dead. So also the thief, since he no longer fears his falling back to perdition, is said to have entered Paradise.

THEOPHYLACT. This however is more true than all, that although they have not obtained all the promises, I mean, the thief and the other saints in order that without us they might not be made perfect, (Heb. 11:40.) they are notwithstanding in the kingdom of heaven and Paradise.

GREGORY OF NYSSA. Here again, we must examine how the thief should be thought worthy of Paradise, seeing that a flaming sword prevents the entrance of the saints. But observe that the word of God describes it as turning about, so as it should obstruct the unworthy, but open a free entrance to life to the worthy.

GREGORY. (Mor. 12. c. 9.) Or that flaming sword is said to be turning, because that He knew the time would come when it must be removed; when He in truth should come, who by the mystery of His incarnation was to open to us the way of Paradise.

AMBROSE. But it must also be explained how the others, that is, Matthew and Mark, introduced two thieves reviling, while Luke, one reviling, the other resisting him. Perhaps this other at first reviled, but was suddenly converted. It may also have been spoken of one, but in the plural number; as in the Hebrews, They wandered in goat-skins, and they were sawn asunder; (Heb. 11:37.) whereas Elijah alone is related to have had a goat-skin, and Isaiah to have been sawn asunder. But mystically, the two thieves represent the two sinful people who were to be crucified by baptism with Christ, (Rom. 6:3.) whose disagreement likewise represents the difference of believers.

BEDE. For as many of us as were baptized in Christ Jesus, were baptized in His death; but we are washed by baptism, seeing we were sinners. But some, in that they praise God suffering in the flesh, are crowned; others, in that they refuse to have the faith or works of baptism, are deprived of the gift which they have received.

23:44–46

44. And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour.

45. And the sun was darkened, and the veil of the temple was rent in the midst.

46. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.

CYRIL OF ALEXANDRIA. As soon as the Lord of all had been given up to be crucified, the whole framework of the world bewailed its rightful Master, and the light was darkened at mid-day, (Amos 8:9.) which was a manifest token that the souls of those who crucified Him would suffer darkness.

AUGUSTINE. (de Con. Ev. lib. iii. c. 17.) What is here said of the darkness, the other two Evangelists, Matthew and Mark, confirm, but St. Luke adds the cause whence the darkness arose, saying, And the sun was darkened.

AUGUSTINE. (de Civ. Dei, l. iii. c. 15.) This darkening of the sun it is quite plain did not happen in the regular and fixed course of the heavenly bodies, because it was then the Passover, which is always celebrated at the full moon. But a regular eclipse of the sun does not take place except at new moon.

PSEUDO-DIONYSIUS. (Dion. Areop. ad Polye.) When we were both at Heliopolis together, we both saw at the same time in a marvellous manner the moon meeting the sun, (for it was not then the time of new moon,) and then again, from the ninth hour until evening supernaturally brought back to the edge of the sun’s diameter. (ad diametrum solis.) Besides, we observed that this obscuration began from the east, and having reached as far as the sun’s western border at length returned, and that the loss and restoration of light took place not from the same side, but from opposite sides of the diameter. Such were the miraculous events of that time, and possible to Christ alone who is the cause of all things.

GREEK EXPOSITOR. This miracle then took place that it might be made known, that He who had undergone death was the Ruler of the whole creation.

AMBROSE. The sun also is eclipsed to the sacrilegious, that it may overshadow the scene of their awful wickedness; darkness was spread over the eyes of the unbelieving, that the light of faith might rise again.

BEDE. But Luke, wishing to join miracle to miracle, adds, And the veil of the temple was rent in twain. This took place when our Lord expired, as Matthew and Mark bear witness, but Luke related it by anticipation.

THEOPHYLACT. By this then our Lord shewed that the Holy of Holies should be no longer inaccessible, but being given over into the hands of the Romans, should be defiled, and its entrance laid open.

AMBROSE. The veil also is rent, by which is declared the division of the two people, and the profanation of the synagogue. The old veil is rent that the Church may hang up the new veils of faith. The covering of the synagogue is drawn up, that we may behold with the eyes of the mind the inward mysteries of religion now revealed to us.

THEOPHYLACT. Whereby it is signified that the veil which kept us asunder from the holy things which are in heaven, is broken through, namely, enmity and sin.

AMBROSE. It took place also at that time when every mystery of Christ’s assumed mortality was fulfilled, and His immortality alone remained; as it follows, And when Jesus had cried with a loud voice, he said.

BEDE. By invoking the Father He declares Himself to be the Son of God, but by commending His Spirit, He signifies not the weakness of His strength, but His confidence in the same power with the Father.

AMBROSE. The flesh dies that the Spirit may rise again. The Spirit is commended to the Father, that heavenly things also may be loosed from the chain of iniquity, and peace be made in heaven, which earthly things should follow.

CHRYSOSTOM. Now this voice teaches us, that the souls of the saints are not henceforth shut up in hell as before, but are with God, Christ being made the beginning of this change.

ATHANASIUS. (de Incar. et cout. Ar.) For He commends to His Father through Himself all mankind quickened in Him; for we are His members; as the Apostle says, Ye are all one in Christ. (Gal. 3:28.)

GREGORY OF NYSSA. (Orat. i. de Res.) But it becomes us to enquire how our Lord distributes Himself into three parts at once; into the bowels of the earth, as He told the Pharisees; into the Paradise of God, as He told the thief; into the hands of the Father, as it is said here. To those however who rightly consider, it is scarcely worthy of question, for He who by His divine power is in every place, is present in any particular place.

AMBROSE. His spirit then is commended to God, but though He is above He yet gives light to the parts below the earth, that all things may be redeemed. For Christ is all things, and in Christ are all things.

GREGORY OF NYSSA. (ut sup.) There is another explanation, that at the time of His Passion, His Divinity being once united to His humanity, left neither part of His humanity, but of its own accord separated the soul from the body, yet shewed itself abiding in each. For through the body in which He suffered death He vanquished the power of death, but through the soul He prepared for the thief an entrance into Paradise. Now Isaiah says of the heavenly Jerusalem, which is no other than Paradise, Upon my hands I have painted thy walls; (Is. 49:16. ap. LXX.) whence it is clear, that he who is in Paradise dwelleth in the hands of the Father.

DAMASCENE. (Hom. de Sabb. San.) Or to speak more expressly, In respect of His body, He was in the grave, in respect of His soul, He was in hell, and with the thief in Paradise; but as God, on the throne with His Father and the Holy Spirit.

THEOPHYLACT. But crying with a loud voice He gives up the ghost, because He had in Himself the power of laying down His life and taking it up again.

AMBROSE. He gave up His Spirit, because He did not lose it as one unwilling; for what a man sends forth is voluntary, what he loses, compulsory.

23:47–49

47. Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man.

48. And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned.

49. And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things.

AUGUSTINE. (iv. de Trin. c. 13.) When after uttering that voice He immediately gave up the ghost, those who were present greatly marvelled. For those who hung upon the cross were generally tortured by a prolonged death. Hence it is said, Now when the centurion saw, &c.

AUGUSTINE. (de Con. Ev. lib. iii. c. 20.) There is no contradiction in that Matthew says, that the centurion seeing the earthquake marvelled, whereas Luke says that he marvelled, that Jesus while uttering the loud voice expired, shewing what power He had when He was dying. But in that Matthew not only says, at the sight of the earthquake, but added, and at the things that were done, he has made it clear that there was ample room for Luke to say, that the centurion marvelled at the death of the Lord. But because Luke also himself said, Now when the centurion saw what was done, he has included in that general expression all the marvellous things which took place at that hour, as if relating one marvellous event of which all those miracles were the parts and members. Again, because one Evangelist stated that the centurion said, Truly this man was the Son of God, but Luke gives the words, was a just man, they might be supposed to differ. But either we ought to understand that both these were said by the centurion, and that one Evangelist related one, another another. Or perhaps, that Luke expresses the opinion of the centurion, in what respect he called Him the Son of God. For perhaps the centurion did not know Him to be the Only-begotten, equal to the Father, but called Him the Son of God, because he believed Him to be just, as many just persons are called the sons of God. (Gen. 6:2, 4.) But again, because Matthew added, those who were with the centurion, while Luke omits this, there is no contradiction, since one says what another is silent about. And Matthew said, They were greatly afraid; but Luke does not say that he feared, but that he glorified God. Who then does not see that by fearing he glorified God?

THEOPHYLACT. The words of our Lord seem now to be fulfilled, wherein He said, When I shall be lifted up I will draw all men unto me. For when lifted upon the cross He drew to Him the thief and the centurion, besides some of the Jews also, of whom it follows, And all the people that came together smote their breasts.

BEDE. By their smiting their breasts as if betokening a penitential sorrow, two things may be understood; either that they bewailed Him unjustly slain whose life they loved, or that remembering that they had demanded His death, they trembled to see Him in death still farther glorified. But we may observe, that the Gentiles fearing God glorify Him with works of public confession; the Jews only striking their breasts returned silent home.

AMBROSE. O the breasts of the Jews, harder than the rocks! The judge acquits, the officer believes, the traitor by his death condemns his own crime, the elements flee away, the earth quakes, the graves are opened; the hardness of the Jews still remains immoveable, though the whole world is shaken.

BEDE. Rightly then by the centurion is the faith of the Church signified, which in the silence of the synagogue bears witness to the Son of God. And now is fulfilled that complaint which the Lord makes to His Father, neighbour and friend hast thou put far from me, and mine acquaintance because of misery. (Ps. 88:18.) Hence it follows, And all his acquaintance stood afar off.

THEOPHYLACT. But the race of women formerly cursed remains and sees all these things; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed by justification, or by the blessing which flows from His passion, as also from His resurrection.

23:50–56

50. And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just:

51. (The same had not consented to the counsel and deed of them;) he was of Arimathæa, a city of the Jews: who also himself waited for the kingdom of God.

52. This man went unto Pilate, and begged the body of Jesus.

53. And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.

54. And that day was the preparation, and the sabbath drew on.

55. And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid.

56. And they returned, and prepared spices and ointments; and rested the sabbath day according to the commandment.

GREEK EXPOSITOR. (Photius.) Joseph had been at one time a secret disciple of Christ, but at length bursting through the bonds of fear, and become very zealous, he took down the body of our Lord, basely hanging on the cross; thus gaining a precious jewel by the meekness of His words. Hence it follows, And, behold, there was a man named Joseph, a counsellor.

BEDE. A counsellor, or decurio, is so called because he is of the order of the curia or council, and administers the office of the curia. He is also wont to be called curialis, from his management of civil duties. Joseph then is said to have been of high rank in the world, but of still higher estimation before God; as it follows, A good man, and a just, of Arimathæa, a city of the Jews, &c. Arimathæa is the same as Ramatha, the city of Helcanah and Samuel.

AUGUSTINE. (de Con. Ev. lib. iii. c. 22.) Now John says, that Joseph was a disciple of Jesus. Hence it is also here added, Who also himself waited for the kingdom of God. But it naturally causes surprise how he who for fear was a secret disciple should have dared to beg our Lord’s body, which none of those who openly followed Him dared to do; for it is said, This man went unto Pilate, and begged the body of Jesus. We must understand then, that he did this from confidence in his rank, by which he might be privileged to enter familiarly into Pilate’s presence. But in performing that last funeral rite, he seems to have eared less for the Jews, although it was his custom in hearing our Lord to avoid their hostility.

BEDE. So then being fitted by the righteousness of his works for the burial of our Lord’s body, he was worthy by the dignity of his secular power to obtain it. Hence it follows, And he took it down, and wrapped it in linen. By the simple burial of our Lord, the pride of the rich is condemned, who not even in their graves can be without their wealth.

ATHANASIUS. (in Vit. Ant. 90.) They also act absurdly who embalm the bodies of their dead, and do not bury them, even supposing them to be holy. For what can be more holy or greater than our Lord’s body? And yet this was placed in a tomb until it rose again the third day. For it follows, And he laid it in a hewn sepulchre.

BEDE. That is, hewn out of a rock, lest if it had been built of many stones, and the foundations of the tomb being dug up after the resurrection, the body should be said to have been stolen away. It is laid also in a new tomb, wherein never man before was laid, lest when the rest of the bodies remained after the resurrection, it might be suspected that some other had risen again. But because man was created on the sixth day, rightly being crucified on the sixth day our Lord fulfilled the secret of man’s restitution. It follows, And it was the day of the παρασκευὴ, which means the preparation, the name by which they called the sixth day, because on that day they prepared the things which were necessary for the Sabbath. But because on the seventh day the Creator rested from His work, the Lord on the Sabbath rested in the grave. Hence it follows, And the Sabbath was dawning. Now we said above, that all His acquaintance stood afar off, and the women which followed Him. These then of His acquaintance, after His body was taken down, returned to their homes, but the women who more tenderly loved Him, following His funeral, desired to see the place where He was laid. For it follows, And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid, that in truth they might make the offerings of their devotion at the proper time.

THEOPHYLACT. For they had not yet sufficient faith, but prepared as if for a mere man spices and ointments, after the manner of the Jews, who performed such duties to their dead. Hence it follows, And they returned, and prepared spices. For our Lord being buried, they were occupied as long as it was lawful to work, (that is, until sun-set,) in preparing ointments. But it was commanded to keep silence on the Sabbath, that is, rest from evening to evening. For it follows, And rested the sabbath day according to the commandment.

AMBROSE. Now mystically, the just man buries the body of Christ. For the burial of Christ is such as to have no guile or wickedness in it. But rightly did Matthew call the man rich, for by carrying Him that was rich he knew not the poverty of faith. The just man covers the body of Christ with linen. Do thou also clothe the body of Christ with His own glory, that thou mayest be thyself just. And if thou believest it to be dead, still cover it with the fulness of His own divinity. But the Church also is clothed with the grace of innocence.

BEDE. He also wraps Jesus in clean linen, who has received Him with a pure mind.

AMBROSE. Nor without meaning has one Evangelist spoken of a new tomb, another of the tomb of Joseph. For the grave is prepared by those who are under the law of death; the Conqueror of death has no grave of His own. For what fellowship hath God with the grave. He alone is enclosed in this tomb, because the death of Christ, although it was common according to the nature of the body, yet was it peculiar in respect of power. But Christ is rightly buried in the tomb of the just, that He may rest in the habitation of justice. For this monument the just man hews out with the piercing word in the hearts of Gentile hardness, that the power of Christ might extend over the nations. And very rightly is there a stone rolled against the tomb; for whoever has in himself truly buried Christ, must diligently guard, lest he lose Him, or lest there be an entrance for unbelief.

BEDE. Now that the Lord is crucified on the sixth day and rests on the seventh, signifies that in the sixth age of the world we must of necessity suffer for Christ, and as it were be crucified to the world. (Gal. 6:14.) But in the seventh age, that is, after death, our bodies indeed rest in the tombs, but our souls with the Lord. But even at the present time also holy women, (that is, humble souls,) fervent in love, diligently wait upon the Passion of Christ, and if perchance they may be able to imitate Him, with anxious carefulness ponder each step in order, by which this Passion is fulfilled. And having read, heard, and called to mind all these, they next apply themselves to make ready the works of virtue, by which Christ may be pleased, in order that having finished the preparation of this present life, in a blessed rest they may at the time of the resurrection meet Christ with the frankincence of spiritual actions.

From: Luke 22:14-23:56
(The shorter Passion reading is Luke 23:1-49.)

The Passion of our Lord Jesus Christ according to Luke

The institution of the Eucharist
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[14] And when the hour came, he sat at table, and the apostles with him. [15] And he said to them, "I have earnestly desired to eat this passover with you before I suffer; [16] for I tell you I shall not eat it until it is fulfilled in the kingdom of God." [17] And he took a cup, and when he had given thanks he said, "Take this, and divide it among yourselves; [18] for I tell you that from now on I shall not drink of the fruit of the vine until the kingdom of God comes." [19] And he took bread, and when he had given thanks he broke it and gave it to them, saying, "This is my body which is given for you. Do this in remembrance of me." [20] And likewise the cup after supper, saying, "This cup which is poured out for you is the new covenant in my blood.

The treachery of Judas foretold
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[21] But behold the hand of him who betrays me is with me on the table. [22] For the Son of man goes as it has been determined; but woe to that man by whom he is betrayed!" [23] And they began to question one another, which of them it was that would do this.

A dispute among the apostles
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[24] A dispute also arose among them, which of them was to be regarded as the greatest. [25] And he said to them, "The kings of the Gentiles exercise lordship over them; and those in authority over them are called benefactors. [26] But not so with you; rather let the greatest among you become as the youngest, and the leader as one who serves. [27] For which is the greater, one who sits at table, or one who serves? Is it not the one who sits at table? But I am among you as one who serves.

[28] "You are those who have continued with me in my trials; [29] and I assign to you, as my Father assigned to me, a kingdom, [30] that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

Peter's denial foretold
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[31] "Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, [32] but I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren." [33] And he said to him, "Lord, I am ready to go with you to prison and to death." [34] He said, "I tell you, Peter, the cock will not crow this day, until you three times deny that you know me."

Appeal to the apostles
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[35] And he said to them, "When I sent you out with no purse or bag or sandals, Did you lack anything?" They said, "Nothing." [36] He said to them, "But now, let him who has a purse take it, and likewise a bag. And let him who has no sword sell his mantle and buy one. [37] For I tell you that this scripture must be fulfilled in me, 'And he was reckoned with transgressors'; for what is written about me has its fulfilment." [38] And they said, "Look, Lord, here are two swords." And he said to them, "It is enough."

Jesus' prayer and agony in the garden
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[39] And he came out, and went, as was his custom, to the Mount of Olives; and the disciples followed him. [40] And when he came to the place he said to them, "Pray that you may not enter into temptation." [41] And he withdrew from them about a stone's throw, and knelt down and prayed, [42] "Father, if thou art willing, remove this cup from me; nevertheless not my will, but thine, be done." [43] And there appeared to him an angel from heaven, strengthening him. [44] And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling upon the ground. [45] And when he rose from prayer, he came to the disciples and found them sleeping for sorrow, [46] and he said to them, "Why do you sleep? Rise and pray that you may not enter into temptation."

The arrest of Jesus
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[47] While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him; [48] but Jesus said to him, "Judas, would you betray the Son of man with a kiss?" [49] And when those who were about him saw what would follow, they said, "Lord, shall we strike with the sword?" [50] And one of them struck the slave of the high priest and cut off his right ear. [51] But Jesus said, "No more of this!" And he touched his ear and healed him. [52] Then Jesus said to the chief priests and officers of the temple and elders, who had come out against him, "Have you come out as against a robber, with swords and clubs? [53] When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness."

Peter's denials
----------------------
[54] Then they seized him and led him away, bringing him into the high priest's house. Peter followed at a distance; [55] and when they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. [56] Then a maid, seeing him as he sat in the light and gazing at him, said, "This man also was with him." [57] But he denied it, saying, "Woman, I do not know him." [58] And a little later some one else saw him and said, "You also are one of them." But Peter said, "Man, I am not." [59] And after an interval of about an hour still another insisted, saying, "Certainly this man also was with him; for he is a Galilean." [60] But Peter said, "Man, I do not know what you are saying." And immediately, while he was still speaking, the cock crowed. [61] And the Lord turned and looked at Peter. And Peter remembered the word of the Lord, how he had said to him, "Before the cock crows today, you will deny me three times." [62] And he went out and wept bitterly.

Jesus abused by the guards
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[63] Now the men who were holding Jesus mocked him and beat him; [64] they also blindfolded him and asked him, "Prophesy! Who is it that struck you?" [65] And they spoke many other words against him, reviling him.

Jesus before the chief priests
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[66] When day came, the assembly of the elders of the people gathered together, both chief priests and scribes; and they led him away to their council, and they said, [67] "If you are the Christ, tell us." But he said to them, "If I tell you, you will not believe; [68] and if I ask you, you will not answer. [69] But from now on the Son of man shall be seated at the right hand of the power of God." [70] And they all said, "Are you the Son of God, then?" And he said to them, "You say that I am." [71] And they said, "What further testimony do we need? We have heard it ourselves from his own lips."

Jesus before Pilate
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[1] Then the whole company of them arose, and brought him before Pilate. [2] And they began to accuse him, saying, "We found this man perverting our nation, and forbidding us to give tribute to Caesar, and saying that he himself is Christ a king." [3] And Pilate asked him, "Are you the King of the Jews?" And he answered him, "You have said so." [4] And Pilate said to the chief priests and the multitudes, "I find no crime in this man." [5] But they were urgent, saying, "He stirs up the people, teaching throughout all Judea, from Galilee even to this place."

Jesus before Herod
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[6] When Pilate heard this, he asked whether the man was a Galilean. [7] And when he learned that he belonged to Herod's jurisdiction, he sent him over to Herod, who was himself in Jerusalem at that time. [8] When Herod saw Jesus, he was very glad, for he had long desired to see him, because he had heard about him, and he was hoping to see some sign done by him. [9] So he questioned him at some length; but he made no answer. [10] The chief priests and the scribes stood by, vehemently accusing him. [11] And Herod with his soldiers treated him with contempt and mocked him; then, arraying him in gorgeous apparel, he sent him back to Pilate. [12] And Herod and Pilate became friends with each other that very day, for before this they had been at enmity with each other.

Jesus is condemned to death
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[13] Pilate then called together the chief priests and the rulers and the people, [14] and said to them, "You brought me this man as one who was perverting the people; and after examining him before you, behold, I did not find this man guilty of any of your charges against him; [15] neither did Herod, for he sent him back to us. Behold, nothing deserving death has been done by him; [16] I will therefore chastise him and release him."

[18] But they all cried out together, "Away with this man, and release to us Barabbas" -- [19] a man who had been thrown into prison for an insurrection started in the city, and for murder. [20] Pilate addressed them once more, desiring to release Jesus; [21] but they shouted out, "Crucify, crucify him!" [22] A third time he said to them, "Why, what evil has he done? I have found in him no crime deserving death; I will therefore chastise him and release him." [23] But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. [24] So Pilate gave sentence that their demand should be granted. [25] He released the man who had been thrown into prison for insurrection and murder, whom they asked for; but Jesus he delivered up to their will.

The crucifixion and death of Jesus
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[26] And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus. [27] And there followed him a great multitude of the people, and of women who bewailed and lamented him. [28] But Jesus turning to them said, "Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. [29] For behold, the days are coming when they will say, 'Blessed are the barren, and the wombs that never bore, and the breasts that never gave suck!' [30] Then they will begin to say to the mountains, 'Fall on us'; and to the hills, 'Cover us.' [31] For if they do this when the wood is green, what will happen when it is dry?" [32] Two others also, who were criminals, were led away to be put to death with him. [33] And when they came to the place which is called The Skull, there they crucified him, and the criminals, one on the right and one on the left. [34] And Jesus said, "Father, forgive them; for they know not what they do." And they cast lots to divide his garments. [35] And the people stood by, watching; but the rulers scoffed at him, saying, "He saved others; let him save himself, if he is the Christ of God, his Chosen One!" [36] The soldiers also mocked him, coming up and offering him vinegar, [37] and saying, "If you are the King of the Jews, save yourself!" [38] There was also an inscription over him, "This is the King of the Jews."

[39] One of the criminals who were hanged railed at him, saying, "Are you not the Christ? Save yourself and us!" [40] But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? [41] And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong." [42] And he said, "Jesus, remember me when you come into your kingdom." [43] And he said to him, "Truly, I say to you, today you will be with me in Paradise."

[44] It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, [45] while the sun's light failed; and the curtain of the temple was torn in two. [46] Then Jesus, crying with a loud voice, said, "Father, into thy hands I commit my spirit!" And having said this he breathed his last. [47] Now when the centurion saw what had taken place, he praised God, and said, "Certainly this man was innocent!" [48] And all the multitudes who assembled to see the sight, when they saw what had taken place, returned home beating their breasts. [49] And all his acquaintances and the women who had followed him from Galilee stood at a distance and saw these things.

The burial
---------------
[50] Now there was a man named Joseph from the Jewish town of Arimathea. He was a member of the council, a good and righteous man, [51] who had not consented to their purpose and deed, and he was looking for the kingdom of God. [52] This man went to Pilate and asked for the body of Jesus. [53] Then he took it down and wrapped it in a linen shroud, and laid him in a rock-hewn tomb, where no one had ever yet been laid. [54] It was the day of Preparation, and the sabbath was beginning. [55] The women who had come with him from Galilee followed, and saw the tomb, and how his body was laid; [56] then they returned, and prepared spices and ointments.

On the sabbath they rested according to the commandment.

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Commentary:

1-38. These verses report the events immediately prior to our Lord's passion, events rich in meaning. The three Synoptic Gospels all give more or less the same account, but St Luke omits certain details and adds others which fill out Mark's or Matthew's account. Take, for example, the reporting of the institution of the Eucharist: while being substantially the same in the three Synoptics and often word for word, the Matthew and Mark accounts (cf. Mt 26:26-29; Mk 14:22-25) are quite different from that of Luke taken together with the First Letter to the Corinthians (cf. Lk 22:15-20; 1 Cor 11:23-25).

1. The feast of the Passover, the most solemn of all the Jewish feasts, was instituted by God to commemorate the exodus of the Israelites from Egypt and to remind them of their former slavery from which he saved them (Deut 16:3). It began with the passover supper on the evening of the fourteenth day of the month of Nisan (March-April), a little after sundown, and went on until 22 Nisan, the feast of the unleavened bread. The Mosaic Law laid down (Ex 12:15-20) that on the evening of 14 Nisan the Jews had to remove any trace of leaven from their houses and eat unleavened bread for the duration of the feast -- reminding them that when the moment came to leave Egypt they had to leave in such a hurry that they had no time to prepare leavened bread to take with them (Ex 12:34).

All this was a prefigurement of the renewal which Christ would bring about: "Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our paschal lamb, has been sacrificed. Let us, therefore, celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth" (1 Cor 5:7-8).

3-6. Even prior to the Passion, one can sense that the behaviour of Jesus' enemies was being orchestrated by the spirit of evil, Satan. This is particularly true where Judas is concerned. Corrupt human will alone cannot explain the torrent of hatred unleashed against Jesus.

The passion of our Lord marks the climax of the struggle between God and the powers of evil. After the third temptation in the desert the devil "departed from him until an opportune time" (Lk 4:13). The time has now come: it is the hour of Christ's enemies and of the power of darkness (cf. Lk 22:53), and it is also the hour of God's definitive victory, for he "decreed that man should be saved through the wood of the cross. The tree of man's defeat became his tree of victory; where life was lost, there life has been restored" ("Roman Missal", Preface of the Triumph of the Cross).

7-13. This scene took place on 14 Nisan. Every Israelite was familiar with the details of preparations for the Passover: it involved a rite which Jewish tradition, based on God-given regulations contained in the Law of Moses (cf. the note on Lk 22:1), had spelt out in minute detail -- the unleavened loaves, bitter herbs, and the lamb to be sacrificed in the courtyard of the temple in the late afternoon. Peter and John, therefore, were perfectly acquainted with all these details; the only enquiry concerns where the supper is to be held, and our Lord tells them exactly how to find the place.

The disciples think that all that is involved is the Passover meal; but Jesus is also thinking about the institution of the Holy Eucharist and the Sacrifice of the New Alliance, which will take the place of the sacrifices of the Old Testament.

14. The Last Supper is beginning, the meal at which our Lord is going to institute the Holy Eucharist, a mystery of faith and love: "We must therefore approach this mystery, above all, with humble reverence, not following human arguments, which ought to be hushed, but in steadfast adherence to divine revelation" (Paul VI, "Mysterium fidei").

15. St John, the beloved disciple, sums up in a single phrase the sentiments welling up in Jesus' soul at the Last Supper: "when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them to the end" (Jn 13:1). Our Lord expresses his burning desire to spend the hours prior to his death with those whom he loves most on earth and, as happens when people are taking leave of their nearest and dearest, very affectionate words are exchanged (cf. Theophylact, "Enarratio in Evangelium loannis", in loc.). His love is not confined to the apostles; he is thinking of all men and women. He knows that this Passover meal marks the beginning of his passion. He is going to anticipate the Sacrifice of the New Testament, which will bring such benefits to mankind.

To fulfil his Father's will, Jesus must necessarily go away, but his love, impelling him to stay with his own, moves him to institute the Eucharist, in which he stays behind, in which he remains really and truly present. "Think," St J. Escrivá writes, "of the human experience of two people who love each other, and yet are forced to part. They would like to stay together forever, but duty -- in one form or another -- forces them to separate. They are unable to fulfill their desire of remaining close to each other, so man's love -- which, great as it may be, is limited – seeks a symbolic gesture. People who make their farewells exchange gifts or perhaps a photograph with a dedication so ardent that it seems almost enough to burn that piece of paper. They can do no more, because a creature's power is not so great as its desire.

"What we cannot do, our Lord is able to do. Jesus Christ, perfect God and perfect man, leaves us not a symbol but a reality. He himself stays with us. He will go to the Father, but he will also remain among men. He will leave us, not simply a gift that will make us remember him, not an image that becomes blurred with time, like a photograph that soon fades and yellows, and has no meaning except for those who were contemporaries. Under the appearances of bread and wine, he is really present, with his body and blood, with his soul and divinity" ("Christ Is Passing By", 83).

16-20. This text contains the three basic truths of faith having to do with the sublime mystery of the Eucharist: 1) the institution of this sacrament and Jesus Christ's real presence in it; 2) the institution of the Christian priesthood; and 3) the Eucharist as the Sacrifice of the New Testament or Holy Mass (cf. the note on Mt 26:26-29). St Luke's account is substantially the same as that in the First Gospel, but it is enhanced by his more detailed description of some points (cf. the note on v. 17).

Regarding the real presence of Christ in this sacrament, Paul VI stated: "In reliance on this belief of the Church, the Council of Trent 'openly and simply professes that in the bountiful sacrament of the Holy Eucharist, after the consecration of the bread and wine, our Lord and Saviour Jesus Christ, true God and true man, is contained truly, really and substantially under the appearance of the objects that the senses can perceive' ("De SS. Eucharistia", chap. 1). Therefore our Saviour is not only present according to his humanity at the right hand of the Father, after his natural mode of existence, but at the same time he is present in the sacrament of the Eucharist also by that form of existence which is possible to God, though we can hardly express it in words. With thoughts enlightened by faith we can reach it and we must believe it with the greatest constancy" ("Mysterium fidei"). In contemplating this ineffable mystery, Christian souls have always perceived its grandeur as deriving from the fact of Christ's real presence in it. The sacrament of the Eucharist is not only an efficacious sign of Christ's loving presence in an intimate union with the faithful: in it he is present corporeally and substantially, as God and as man. Certainly, in order to penetrate this mystery one needs to have faith, because "there is no difficulty about Christ being present in the Sacrament as a sign; the real difficulty lies in his being as truly in the Sacrament as he is in heaven; therefore, it is very meritorious to believe this" (St Bonaventure, "In IV Sent.", d. 10, q. 1, a. 1). This mystery cannot be perceived by the senses: it can only be grasped by faith in the words of our Saviour who, being truth itself (cf. Jn 14:6), cannot deceive or be deceived: thus, in a hymn which is traditionally attributed to St Thomas Aquinas, the "Adoro te devote", the Christian people sing: "Seeing, touching, tasting are in thee deceived; how says trusty hearing? that shall be believed; what God's Son has told me, take for truth I do; Truth himself speaks truly or there's nothing true" (translated by G.M. Hop- kins).

"If no one is to misunderstand this mode of presence, which oversteps the laws of nature and constitutes the greatest miracle of all in its kind, our minds must be docile and we must follow the voice of the Church through her teaching and prayer. This voice continually re-echoes the voice of Christ. It informs us that Christ becomes present in this sacrament precisely by a change of the bread's whole substance into his body and the wine's whole substance into his blood. This is clearly remarkable, a singular change, and the Catholic Church gives it the suitable and accurate name of transubstantiation" (Paul VI, "Mysterium fidei").

After instituting the Eucharist, our Lord instructs the apostles to perpetuate what he has done: the Church has always taken Christ's words "Do this in remembrance of me" to mean that he thereby made the apostles and their successors priests of the New Covenant who would renew the Sacrifice of Calvary in an unbloody manner in the celebration of Holy Mass.

This means that at the centre of Christ's entire activity stands the bloody Sacrifice he offered on the cross -- the Sacrifice of the New Covenant, prefigured in the sacrifices of the Old Law, in the offerings made by Abel (Gen 4:4), by Abraham (Gen 15:10; 22:13), by Melchizedek (Gen 14:18-20; Heb 7:1-28). The Last Supper is the very Sacrifice of Calvary performed in advance of the event through the words of the Consecration. Similarly the Mass renews this sacrifice which was offered once for all on the altar of the cross. Christ alone is the victim and the priest at Supper, Calvary and Mass; the only thing that varies is the way he is offered.

"We believe that the Mass which is celebrated by the priest in the person of Christ in virtue of the power he receives in the sacrament of Order, and which is offered by him in the name of Christ and of the members of his Mystical Body, is indeed the Sacrifice of Calvary sacramentally realized on our altars" (Paul VI, Creed of the People of God, 24).

16. The words "I shall not eat it [this Passover] until it is fulfilled in the kingdom of heaven," as also those in v. 18, "I shall not drink of the fruit of this vine until the kingdom of God comes," do not mean that Jesus Christ will eat the paschal lamb once his Kingdom is established, but simply that this was the last time he will celebrate the Jewish Passover. Announcing the New Passover, which is now imminent and which will last until his second coming, Jesus once and for all replaces the ancient rite with his redemptive sacrifice, which marks the beginning of the Kingdom.

17. The Passover meal always followed a very specific pattern. Before eating the lamb, the senior person explained, in reply to a question from the youngest present, the religious meaning of what was happening. Then the meal proceeded, interspersed with hymns and psalms. At the end came a solemn prayer of thanksgiving. Throughout the meal, marking its main stages, the diners drank four glasses of wine mixed with water. St Luke refers to two of these, the second being that which our Lord consecrated.

19. We should note how plainly our Lord speaks: he does not say "here is my body," or "this is the symbol of my body," but "this is my body": that is, "this bread is no longer bread, it is my body". "Some men, accordingly, not paying heed to these things, have contended that Christ's body and blood are present in this sacrament only as in a sign: this is to be rejected as heretical, since it is contrary to Christ's words" (St Thomas Aquinas, "Summa theologiae", 3, q. 75, a. 1). Jesus' words when he promised the Eucharist reinforce what he says here: "I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh [. . .]. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day" (Jn 6:51, 54).

"Do this in remembrance of me." The solemn Magisterium of the Church teaches us the meaning and scope of these words: "If anyone says that by the words, 'Do this in remembrance of me' Christ did not make his apostles priests, or that he did not decree that they and other priests should offer his body and blood: let him be condemned" (Council of Trent, "De SS. Missae sacrificio", c. 2).

24-30. This was not the first time the apostles brought up this question about which of them was the greatest. It came up when they were going towards Capernaum, after Jesus' second announcement of his passion. At that time Jesus used a child as an example of humility (cf. Mt 18:1-5; Mk 9:33-37; Lk 9:46-48). A little later, when the mother of James and John made her special request, the same subject arose: the other apostles were very annoyed with the sons of Zebedee, and our Lord intervened and put himself forward as an example: "The Son of man also came not to be served but to serve, and to give his life as a ransom for many" (Mk 10:45; cf. Mt 20:25-28).

The apostles failed to grasp what Jesus meant. They continue to be blinded by their human outlook and the same argument starts again. Jesus had invited them to have a greater sense of responsibility by telling them that one of their number was going to betray him (vv. 21 and 22) and by charging them to renew the Eucharistic Sacrifice (v. 19). As on other occasions when the apostles boasted about their personal merits, Jesus reminds them again of the example of his own life: he was their Teacher and Lord (cf. Jn 13:13) and yet he acted as if he were the least among them and served them. To respond to a calling from God a person needs humility, which expresses itself in the form of a spirit of service. "You want to hear all that I think of 'your way'? Very well, then. . ., listen: if you respond to the call, you will do your utmost in your work for Christ; if you become a man of prayer, you will be granted the grace necessary to respond and, hungry for sacrifice, you will seek out the hardest tasks.. . . And you will be happy here, and unspeakably happy hereafter" (St J. Escrivá, "The Way", 235).

The reward which Jesus promises those who stay faithful to him far exceeds anything human ambition can envisage: the apostles will share in divine friendship in the Kingdom of heaven and they will sit on twelve thrones to judge the twelve tribes of Israel. Christ's word and example are basic norm of government in the Church; the Second Vatican Council explains our Lord's commandment as follows: "The bishops, vicars and legates of Christ, govern the particular Church assigned to them by their counsels, exhortations and example, but over and above that also by the authority and sacred power which indeed they exercise exclusively for the spiritual development of their flock in truth and holiness, keeping in mind that he who is greater should become as the lesser, and he who is the leader as the servant (cf. Lk 22:26-27)" ("Lumen Gentium", 27).

25-27. By spreading Jesus' teaching about humility and service to others, we promote the true brotherhood of man. Pope Paul VI pointed this out in his address to the United Nations: "Allow me to say this to you, as the representative of a religion which accomplishes salvation through the humility of its divine Founder: men cannot be brothers if they are not humble. It is pride, no matter how legitimate it may seem to be, which provokes tension and struggles for prestige, for predominance, colonialism, selfishness; it is pride that disrupts brotherhood" (no. 4).

31-34. Our Lord had previously told Peter that he was going to give him a specially important mission among the apostles -- that of being the cornerstone, the foundation, of the Church he would found. "'So you are Simon the son of John? You shall be called Cephas' (which means Peter)" (Jn 1:42), Jesus told him on the bank of the Jordan. Later, in Caesarea Philippi, after his profession of faith in the divinity of the Redeemer, Christ again referred to him as being a rock, as having a mission to strengthen the Church: "And I tell you, you are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it" (Mt 16:18). Now, at this very solemn moment, when his death approaches and he has just instituted the Sacrifice of the New Testament, our Lord renews his promise to Peter to give him the primacy: Peter's faith, despite his fall, cannot fail because it is supported by the efficacious prayer of our Lord himself.

Jesus Christ is giving Peter a privilege which is both personal and transferable. Peter will publicly deny his Lord in the high priest's house, but he will not lose his faith. As St John Chrysostom comments, it is as if our Lord were saying to Peter, "I have not prayed that you may not deny me but that your faith may not fail" ("Hom. on St Matthew", 3). And Theophylact adds: "For, although St Peter would have to experience ups and downs he still had the hidden seed of faith, and he [Christ] adds, 'And when you have turned again, strengthen your brethren', as if to say, 'After you repent; confirm then your brethren, for I have made you the leader of the apostles; this is the task given you: you with me are the strength and the rock of my Church.' This should be taken not only as applying to the disciples who were present there, for them to be strengthened by Peter: it also refers to all the faithful who would follow, until the end of the world" ("Enarratio in Evangelium Lucae", in loc.).

And, as it turned out, as a result of our Lord's prayer, Peter's faith did not fail and he recovered from his fall; he confirmed his brothers and was indeed the cornerstone of the Church.

Our Lord's prayer was effective in respect not only to Peter but also to his successors: their faith will not fail. This indefectibility of the faith of the bishop of Rome, the successor of St Peter, is to be seen as ensuring that he stay committed to the faith, a commitment guaranteed by the charism of infallibility: "This infallibility, with which the divine Redeemer wished to endow his Church in defining doctrine pertaining to faith and morals, is co-extensive with the deposit of revelation, which must be religiously guarded and loyally and courageously expounded. The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful -- who confirms his brethren in the faith (cf. Lk 22:32) -- he proclaims in an absolute decision a doctrine pertaining to faith or morals" (Vatican II, "Lumen gentium", 25).

Therefore, when the Pope speaks ex cathedra (cf. Vatican I, "Pastor aeternus", chap. 4) "he enjoys that infallibility with which the divine Redeemer wished to provide his Church. . . and therefore the definitions of the Roman Pontiff are irreformable by their very nature" (see also the note on Mt 16:13-20).

"The supreme power of the Roman Pontiff and his infallibility, when he speaks ex cathedra, are not a human invention: they are based on the explicit foundational will of Christ [. . .]. No one in the Church enjoys absolute power by himself, as man. In the Church there is no leader other than but Christ. And Christ constituted a vicar of his -- the Roman Pontiff -- for his wayfaring spouse on earth […]. Love for the Pope must be in us a beautiful passion, because in him we see Christ" (St. J. Escrivá, "In Love with the Church", 13).

36-38. Jesus announces his passion by applying to himself the Isaiah prophecy about the Servant of Yahweh (Is 53:12) -- "he was numbered with the transgresssors" -- and by pointing out that all the other prophecies about the sufferings the Redeemer would undergo will find fulfillment in him. The testing-time is imminent and our Lord is speaking symbolically when he talks about making provision and buying weapons to put up a fight. The apostles take him literally, and this leads him to express a certain indulgent understanding: "It is enough." "Just in the same way as we," Theophylact says, "when we are speaking to someone and see that he does not understand, say: 'Very well, leave it'" ("Enarratio in Evangelium Lucae", in loc.).

39-71. Our Lord's passion is the outstanding proof of God's love for men: "God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life" (Jn 3:16). It also proves beyond doubt that Christ, true God and true man, loves us, as he said himself: "Greater love has no man than this, that a man lay down his life for his friends" (Jn 15:13).

"Do you want to accompany Jesus closely, very closely? . . . Open the Holy Gospel and read the Passion of our Lord. But don't just read it: live it. There is a big difference. To read is to recall something that happened in the past; to live is to find oneself present at an event that is happening here and now, to be someone taking part in those scenes. Then, allow your heart to open wide; let it place itself next to our Lord. And when you notice it trying to slip away -- when you see that you are a coward, like the others -- ask forgiveness for your cowardice and mine" (St. J. Escriva, "The Way of the Cross", IX, 3).

39-40. It was Jesus' custom to retire to the garden of Gethsemane, on the Mount of Olives, in order to pray; this seems to be implied by both St John (Jn 18:1) and St Luke (21:37). This explains how Judas knew the place (Jn 18:1-2).

As soon as he reaches the garden our Lord prepares to face his agony. Before going aside to pray, he asks his disciples to pray as well because very soon they will be tempted to lose faith when they see him being arrested (cf. Mt 26:31). At the Last Supper Jesus had told them this would happen; now he warns them that if they are not watchful and prayerful they will not be able to resist the temptation. He also wants his apostles to keep him company when he suffers -- which is why, when he comes back and finds them sleeping, he sorrowfully complains to Peter: "Could you not watch with me one hour?" (Mt 26:40).

We should stay close to our Lord and keep him company, even at times of difficulty and tribulation; the command Jesus gives here shows us how to go about this -- by prayer and vigilance.

41. Jesus prays kneeling down. Many Gospel passages refer to our Lord's prayer but this is the only time his posture is described. It may well be that he knelt at other times also. Kneeling is an external expression of a humble attitude toward God.

42. Jesus Christ is perfect God and perfect man: as God he is equal to the Father, as man less than the Father. And therefore as man he could pray, he had to pray-- as he did throughout his life. Now, when his spiritual suffering is so intense that he is in agony, our Lord addresses his Father with a prayer which shows both his trust and his anguish: he calls him, with immense affection, "Abba", Father, and asks him to remove this cup of bitterness. What causes our Lord his intense pain? Foreknowledge of all the sufferings involved in his passion, which he freely undergoes; and the weight of all the sins of mankind, the unfaithfulness of the chosen people and abandonment by his disciples. Christ's sensitive soul felt the full impact of all this. So intense is our Redeemer's anguish that he actually sweats blood, an indication of the extent of his human capacity to suffer. In this connection St Thomas More comments: "The fear of death and torments carries no stigma of guilt but rather is an affliction of the sort Christ came to suffer, not to escape. We should not immediately consider it cowardice for someone to feel fear and horror at the thought of torments [. . .]. But to flee because of a fear of torture and death when the circumstances make it necessary to fight, or to give up all hope of victory and surrender to the enemy -- that, to be sure, is a capital crime according to the military code. But otherwise, no matter how much the heart of the soldier is agitated and stricken by fear, if he still comes forward at the command of the general, goes on, fights and defeats the enemy, he has no reason to fear that his former fear might lessen his reward in any way. As a matter of fact, he ought to receive even more praise because of it, since he had to overcome not only the enemy but also his own fear, which is often harder to conquer than the enemy itself" ("De tristitia Christi", in loc.).

Jesus perseveres in his prayer: "Not my will, but thine, be done" -- which shows that he had a human will and that it was in total harmony with the divine will. This prayer of our Lord is also a perfect lesson in abandonment to and union with the Will of God -- features which should be found in our own prayer, particularly in moments of difficulty. "Are things going against you? Are you going through a rough time? Say very slowly, as if relishing it, this powerful and manly prayer: 'May the most just and most lovable will of God be done, be fulfilled, be praised and eternally exalted above all things. Amen, Amen.' I assure you that you will find peace" (St. J Escrivá, "The Way", 691).

43. In the Gospel we often see angels play a part in our Lord's life. An angel announces the mystery of the Incarnation to the Blessed Virgin (Lk 1:26); choirs of angels sing God's praises when Jesus is born in Bethlehem (Lk 2:13); angels minister to him after he is tempted in the wilderness (Mt 4:11); and now the Father sends an angel to comfort him in his agony.

Our Lord, who is God, accepts this consolation. The Creator of all, who is never in need of the help of his creatures is ready to accept, as man, consolation and help from those who can give it.

In addition to aiding Jesus in his work as Redeemer, angels also minister to the Church in a special way. We often see them act in the early days of the Church (cf. Acts 5:19; 7:30; 8:26; 12:7 27:23; etc.). God has given angels the mission of accompanying men and helping them as they make their way on earth towards their heavenly goal. The angels, says Paul VI, "intercede for us and come to the aid of our weakness in brotherly care" ("Creed of the People of God", 29). Their caring presence should move us to rely constantly on our guardian angels, to have recourse to them in our needs and to show them reverence.

47-48. Judas now gives the prearranged sign (cf. Mt 26:48); he comes forward to kiss our Lord -- a form of friendly greeting normal among the Jews. When greeting someone like this, one would say Shalom, "peace". In contemplating this sad betrayal by an apostle, Jesus treats Judas in a very gentle way and yet shows up the malice and ugliness of his treachery: for the last time he tries to win Judas back.

There is no limit to the goodness of a merciful God, and not even the greatest sinner should despair of obtaining forgiveness. "Even to Judas," St Thomas More comments, "God gave many opportunities of coming to his senses. He did not deny him his companionship. He did not take away from him the dignity of his apostleship. He did not even take the purse-strings from him, even though he was a thief. He admitted the traitor to the fellowship of his beloved disciples at the last supper. He deigned to stoop down at the feet of the betrayer and to wash with his most innocent and sacred hands Judas' dirty feet, a fit symbol of his filthy mind [. . .]. Finally when Judas, coming with his crew to seize him, offered him a kiss, a kiss that was in fact the terrible token of his treachery, Christ received him calmly and gently [. . .]. Therefore, since God showed his great mercy, in so many ways even toward Judas, an apostle turned traitor, since he invited him to forgiveness so often and did not allow him to perish except through despair alone, certainly there is no reason why, in this life, anyone should despair of any imitator of Judas. Rather, according to that holy advice of the apostle, 'Pray for one another, that you may be healed' (Jas 5:16), if we see anyone wandering wildly from the right road, let us hope that he will one day return to the path, and meanwhile let us pray humbly and incessantly that God will hold out to him chances to come to his senses, and likewise that with God's help he will eagerly seize them, and having seized them will hold fast and not throw them away out of malice or let them slip away from him through wretched sloth" ("De tristitia Christi", in loc.).

51. St Luke, who was a physician (cf. Col 4:15), here by divine inspiration records the last miracle worked by Jesus before his death. Ever merciful, Jesus restores to Malchus the ear Peter cut off (cf. Jn 18:10) -- thereby showing that he is still in control of events, even in the present situation. Careless of his own safety he cures one of the people who have come to arrest him. Also, Jesus, who is giving himself up to death in obedience to his Father, refuses to have violence used in his defence. In fulfilment of the prophecies he offers no resistance, he goes like a sheep to the slaughter (cf. Is 52-53. The "captains of the temple" were a military corps charged with policing the temple precincts; they reported to the high priest. To them, as well as to the priests and elders, our Lord addresses these words.

"This is your hour," that is, the time when you, the prince of darkness, can unleash all your hatred against me: our Lord shows that he knows his death is at hand. Previous attempts to arrest him had failed; but this one will succeed, because, as he explains, God allows it to happen. This is the hour the Father has fixed to accomplish the redemption of mankind; therefore, Jesus freely lets himself be taken prisoner.

55-62. Peter, who has been following the throng of people hustling our Lord, enters the house of the high priest. While Jesus is undergoing his first trial the saddest event in the apostle's life takes place. The evangelists give vivid accounts of the scene. Peter is in a state of shock and is all confused. Inevitably, that night, people would have spoken about Jesus and his disciples a number of times. In conversation Peter says three times that he does not know Jesus, that he is not a follower of his. He does want to continue to follow our Lord, but wanting is not enough: he has a duty not to disguise the fact that he is a disciple, even though it is obviously risky to do so; that is why his denial is a grave sin. No one is justified in denying or disguising his faith, the fact that he is a Christian, a follower of Christ.

After the cock crows Jesus' glance meets Peter's. The apostle is moved by this silent and tender gesture. Peter realizes the seriousness of his sin and the fact that it fulfils our Lord's prophecy about his betrayal. "He went out and wept bitterly." Tears like these are the natural reaction of a noble heart moved by God's grace; this love-sorrow, this contrition, when it is sincere, leads a person to make the firm resolution to do anything necessary to erase the least trace of the sin he has committed.

66-71. Our Lord's first trial, which took place at night, was aimed at establishing the charges to be laid against him (Mt 26:59-66; Mk 14:53-64). Now, as day dawns, the Sanhedrin trial begins: this trial was required because Jewish custom forbade night trials on serious charges -- which meant that any decisions taken at such trials had no legal validity. The authorities want to charge Jesus with a crime carrying the death penalty, and they decide to establish that he has committed blasphemy; but the evidence is so inconsistent that it fails to provide a pre- text for condemning him. Therefore the Sanhedrin endeavours to get our Lord to say something which will compromise him. Although he knows that his reply provides the Pharisees with the pretext they are looking for, Jesus solemnly states, to the indignation of those present, not only that he is the Messiah but that he is the Son of God, equal to the Father; and he emphasizes that in him the ancient prophecies are being fulfilled (cf. Dan 7:13; Ps 110:1). The members of the Sanhedrin know exactly what our Lord's answer means and, tearing their garments to show their horror, they call for his death: he deserves death because he has committed the blasphemy of claiming to be on the same level as God.

Recognizing Jesus would involve their doing an about-turn in their attitude towards him -- which they would have found very embarrassing. They are too proud to change, and they close the door on faith -- a lesson to us all not to let pride blind us to our mistakes and sins.

1-2. Jesus underwent two trials -- a religious one, following the Jewish system, and a civil one, following the Roman.

In the first trial, the Jewish authorities condemned Jesus to death on religious grounds for claiming to be the Son of God; but they could not carry out the sentence because the Romans reserved to themselves the exercise of the death penalty. The Sanhedrin now arranges a new trial before Pilate in order to get the Romans to execute the sentence they themselves have already passed. Events are moving to fulfil Jesus' prophecy that he will die at the hands of the Gentiles (cf. Lk 18:32).

Due to the fact that the Romans were very tolerant of religious customs of subject peoples -- and took no interest in them provided they did not lead to public unrest -- the Jewish leaders alter the charges they bring against Jesus: from now on they accuse him of political crimes -- of inciting rebellion against the Romans and of seeking to become king. And they present these charges in such a way that a verdict favourable to the accused might be interpreted in Rome as a treacherous act: "If you release this man, you are not Caesar's friend; every one who makes himself a king sets himself against Caesar" (Jn 19:12).

2. To give their charges a veneer of credibility, they produce half-truths, taken out of context and interpreted in the worst possible light. Jesus had taught: "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's" (Mt 22:21; cf. the note on same), and in his preaching he stated that by virtue of being the Messiah he was King as well as Prophet and Priest; but he also preached that his was a spiritual kingship and therefore he energetically rejected all the people's attempts to proclaim him king (cf. Jn 6:15).

3-4. Jesus openly confesses that he is King, but from what he says he makes quite clear the spiritual nature of this kingship (Jn 18:33-38). Pilate becomes convinced that he is guilty of no crime (Jn 18:38; 19:4) and that all the charges brought against him are groundless (Mt 27:18). However, instead of efficiently delivering judgment in favour of the accused, he temporizes; he tries to gain popularity at Jesus' expense and settles for indicating that he is convinced of his innocence -- as if inviting the accusers to back off; but this only encourages them to become vociferous and complicates the situation.

By behaving in this way Pilate becomes the classic example of a compromiser: "A man, a 'gentleman', ready to compromise would condemn Jesus to death again" (St J. Escrivá, "The Way", 393).

7. Herod Antipas normally went up to Jerusalem for the Passover, staying in his own palace in the centre of the city. By sending Jesus to Herod Pilate is trying to rid himself of a troublesome case and build up a friendship useful to his own political career.

8-11. Our Lord adopts a very different attitude to Herod Antipas compared with his attitude to Pilate. Herod was superstitious, sensual and adulterous. In spite of his regard for John the Baptist, he had him beheaded to keep his oath to Salome (cf. Mk 6:14-29). Now he tries to get Jesus to perform a miracle, as if Jesus were a magician putting on a show for Herod's entertainment. Jesus does not reply to his flattery. Our Lord's attitude is simple, stately and also severe. His eloquent silence is a perfect example of the way to deal with behaviour of this type. Herod reacts by dressing Jesus in a rich robe, to make fun of him.

12. Psalm 2 said this in prophecy of the Messiah: "The kings of the earth set themselves, and the rulers take counsel together, against the Lord and his anointed." These words are now fulfilled to the letter, as the Book of the Acts points out: "For truly in this city there were gathered together against thy holy servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, to do whatever thy hand and thy plan had predestined to take place" (Acts 4:27f).

17. Verse 17 -- "Necesse autem habebat dimittere eis per diem festum, unum" (in the Old Vulgate) -- has not been included in the New Vulgate because it is absent from most of the better Greek manuscripts.

24-25. Jesus condemned to death and made to carry the cross (cf. Jn 19:16-17) is devoutly contemplated by Christians in the first and second stations of the Way of the Cross. Pilate at last gives in to the Sanhedrin and condemns our Lord to the most ignominious form of punishment, death by crucifixion.

It was customary for people condemned to crucifixion to be made to carry the instrument of their own death. Our Lord fulfils in his own person the prophecies of Isaiah: "By oppression and judgment he was taken away; [. . .] he was cut off out of the land of the living, stricken for the transgression of my people? And they made his grave with the wicked" (Is 53:8-9).

26. Christian piety contemplates this episode of the Passion in the fifth station of the Way of the Cross. The soldiers force Simon to help Jesus carry the cross, not because they feel pity for our Lord, but because they realize that he is getting weaker and weaker and they are afraid he may die before reaching Calvary. According to tradition, preserved in the third, seventh and ninth stations, Jesus fell three times under the weight of the cross; but he got up again and lovingly embraced it once more in obedience to his heavenly Father's will, seeing in the cross the altar on which he would give his life as a propitiatory Victim for the salvation of mankind.

However, our Lord chose to be helped by Simon of Cyrene in order to show us that we -- whom Simon represents -- have to become co-redeemers with him. "Love for God invites us to take up the cross and feel on our own shoulders the weight of humanity. It leads us to fulfill the clear and loving plans of the Father's will in all the circumstances of our work and life" (St J. Escrivá, "Christ Is Passing By", 97). God the Father, in his providence, gave his Son this small consolation in the midst of his terrible suffering -- just as he sent an angel to comfort him in his agony in Gethsemane (Lk 22:43).

Other aspects of this scene of the Gospel are commented on in notes on Mt 27:32 and Mk 15:21.

27-31. The piety of these women shows that Jesus had friends as well as enemies. If we bear in mind that Jewish traditions, as recorded in the Talmud, forbade wailing for people condemned to death, we will appreciate the value of these women's gesture.

"Among the people watching our Lord as he passes by are a number of women who are unable to restrain their compassion and break into tears, perhaps recalling those glorious days spent with Jesus, when everyone exclaimed in amazement: "bene omnia fecit" (Mk 7:37), he has done all things well.

"But our Lord wishes to channel their weeping towards a more supernatural motive, and he invites them to weep for sins, which are the cause of the Passion and which will draw down the rigour of divine justice: 'Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. . . For if they do this when the wood is green, what will happen when it is dry?' (Lk 23:28, 31).

"Your sins, my sins, the sins of all men, rise up. All the evil we have done and the good that we have neglected to do. The desolate panorama of the countless crimes and iniquities which we would have committed, if he, Jesus, had not strengthened us with the light of his most loving glance. How little a life is for making atonement!" (St. J. Escriva, "The Way of the Cross", VIII).

Christian devotion also includes in the Way of the Cross a pious tradition that a woman, called Veronica (Berenice), approached Jesus and wiped his face with a linen cloth -- a brave action on her part, in view of the hostility of the crowd (sixth station). And another station, the fourth, venerates Jesus' meeting with his blessed Mother on the way to Calvary, a sorrowful meeting which fulfils Simeon's prophecy to the Blessed Virgin (cf. Lk 2:35).

On the way to Calvary the only people who give Jesus consolation are women --evidencing their bravery and religious sensitivity during this painful time in Jesus' life; whereas only one man – John -- is to be seen.

In spite of his awful suffering, Jesus is mindful of the terrible times which are approaching. His words in response to the women's lament are a prophecy about the destruction of Jerusalem, which will come about within a few years.

The "green wood" refers to the just and innocent; the "dry wood", to the sinner, the guilty one. Jesus, the Son of God, is the only truly just and innocent man.

33. The crucifixion is contemplated in the eleventh station of the Way of the Cross. The soldiers nail Jesus' hands and feet to the beams. The purpose of this punishment is to bring on a slow death, involving maximum suffering: "Now they are crucifying our Lord, and with him two thieves, one on his right and one on his left. Meanwhile, Jesus says: 'Father, forgive them; for they know not what they do' (Lk 23:34).

"It is Love that has brought Jesus to Calvary. And once on the Cross, all his gestures and all his words are of love, a love both calm and strong. With a gesture befitting an Eternal Priest, without father or mother, without lineage (cf. Heb 7:3), he opens his arms to the whole human race.

"With the hammer blows with which Jesus is being nailed, there resound the prophetic words of Holy Scripture: 'They have pierced my hands and my feet. I can count all my bones, and they stare and gloat over me' (Ps 22:17-18). "'My people, what have I done to you? In what have I wearied you? Answer me!' (Mic 6:3).

"And we, our soul rent with sorrow, say to Jesus in all sincerity: I am yours and I give my whole self to you; gladly do I nail myself to your Cross, ready to be in the crossroads of this world a soul dedicated to you, to your glory, to the work of Redemption, the co-redemption of the whole human race" (St J. Escrivá, "The Way of the Cross, XI).

"It is good for us to try to understand better the meaning of Christ's death. We must get beyond external appearances and clichés. [. . .] Let us, above all, come close to Jesus in his death and to his cross which stands out in silhouette above the summit of Golgotha. But we must approach him sincerely and with the interior recollection that is a sign of Christian maturity. The divine and human events of the Passion will then pierce our soul as words spoken to us by God to uncover the secrets of our heart and show us what he expects of our lives" (St. J. Escriva, "Christ Is Passing By", 101).

Jesus' terrible suffering on the cross clearly shows the gravity of the sins of men, of my sin. This gravity is measured by the infinite greatness and honour of God, the offended one. God, who is infinitely merciful and at the same time infinitely just, exercised both these attributes: his infinite justice required an infinite reparation, of which mere man was incapable; his infinite mercy found the solution: the second person of the Trinity, taking on human nature, becoming truly man while not ceasing to be true God, suffered the punishment which was man's due. In this way, by being represented in Jesus' sacred humanity, men would be able to make sufficient atonement to God's justice. No words can express God's love for us as manifested on the cross. A living faith in the mystery of our redemption will lead us to respond with gratitude and love: "We believe that our Lord Jesus Christ redeemed us by the sacrifice on the Cross from original sin and from all those personal sins to which we confess, so that the truth of the apostle's words is vindicated that where sin increased, grace abounded all the more' (Paul VI, "Creed of the People of God", 17).

34. Jesus addresses the Father in a tone of supplication (cf. Heb 5:7). We can distinguish two parts in his prayer -- his simple request: "Father, forgive them," and the excuse he offers, "for they know not what they do." We can see him as one who practises what he preaches (cf. Acts 1:1) and as a model whom we should imitate. He had taught us that we have a duty to forgive offences (cf. Mt 6:12-15; 18:21-35), and even to love our enemies (cf. Mt 5:44-45; Rom 12:14, 20), because he had come into the world to offer himself as a victim "for the forgiveness of sins" (Mt 26:28; cf. Eph 1:7) and to enable us to obtain pardon.

The excuse which Jesus offers may at first take us by surprise: "for they know not what they do." His love, his perfect mercy and justice make maximum allowance for factors rendering our sins less heinous. It is quite clear that the people directly responsible were perfectly aware that they were condemning an innocent person to death, that they were guilty of homicide; but they did not realize, in these moments of passion, that they were also committing deicide. This is what St Peter means when he tells the Jews, encouraging them to repent, that they acted "in ignorance" (Acts 3:17), and St Paul adds that if they had understood the hidden wisdom of God "they would not have crucified the Lord of glory" (1 Cor 2:8). Jesus in his mercy excuses them on the grounds of ignorance.

In any sinful action there are always areas of darkness, passion, blindness, which without taking away a person's freedom and responsibility do enable him to carry out an evil action through being attracted by apparently good aspects which that action involves; and this does lessen the evil that we do.

Christ teaches us to forgive those who offend us and to look for excuses for them, thereby leaving open the door to the hope of their pardon and repentance; only God can be the ultimate judge of men. This heroic charity was practised by Christians from the very beginning. Thus, the first martyr, St Stephen, dies begging God to pardon his executioners (cf. Acts 7:60). "Force yourself, if necessary, always to forgive those who offend you, from the very first moment. For the greatest injury or offence that you can suffer from them is as nothing compared with what God has pardoned you" (St J. Escrivá, "The Way", 452).

35-37. The Roman governor's soldiers join the Jewish people and their leaders in mocking Jesus; thus, everyone -- Jews and Gentiles -- contributed to making Christ's passion even more bitter. But we should not forget that we too make a mockery of our Lord every time we fall into sin or fail to respond sufficiently to grace. This is why St Paul says that those who sin "crucify the Son of God on their own account and hold him up to contempt" (Heb 6:6).

39-43. The episode of the two thieves invites us to admire the designs of divine providence, of grace and human freedom. Both thieves are in the same position– in the presence of the Eternal High Priest as he offers himself in sacrifice for them and for all mankind. One of them hardens his heart, despairs and blasphemes, while the other repents, prays with confidence to Christ and is promised immediate salvation. "The Lord," St Ambrose comments, "always grants more than one asks: the thief only asked him to remember him, but the Lord says to him, 'Truly, I say to you, today you will be with me in Paradise.' Life consists in dwelling with Jesus Christ, and where Jesus Christ is there is his Kingdom" ("Expositio Evangelii sec. Lucam", in loc.). "It is one thing for man to judge someone he does not know; another, for God, who can see into a person's conscience. Among men, confession is followed by punishment; whereas confession to God is followed by salvation" (St John Chrysostom, "De Cruce et latrine").

While we make our way through life, we all sin, but we can all repent also. God is always waiting for us with his arms wide open, ready to forgive us. Therefore, no one should despair: everyone should try to have a strong hope in God's mercy. But no one may presume that he will be saved, for none of us can be absolutely certain of our final perseverance (cf. Council of Trent, "De Iustificatione", can. 16). This relative uncertainty is a spur God gives us to be ever vigilant; this vigilance in turn helps us progress in the work of our sanctification as Christians.

42. "Many times have I repeated that verse of the Eucharistic hymn: "Peto quod petivit latro poenitens", and it always fills me with emotion: to ask like the penitent thief did! He recognized that he himself deserved that awful punishment. . . .And with a word he stole Christ's heart and 'opened up for himself' the gates of heaven" (St J. Escrivá, "The Way of the Cross", XII, 4).

43. In responding to the good thief, Jesus reveals that he is God, for he has power over man's eternal destiny; and he also shows that he is infinitely merciful and does not reject the soul who sincerely repents. Similarly by these words Jesus reveals to us a basic truth of faith: "We believe in eternal life. We believe that the souls of all those who die in the grace of Christ -- whether they must still make expiation in the fire of purgatory, or whether from the moment they leave their bodies they are received by Jesus Christ into Paradise like the good thief – go to form that People of God which succeeds death, death which will be totally destroyed on the day of the Resurrection when these souls are reunited with their bodies" (Paul VI, "Creed of the People of God", 28).

45. The darkening of the sun is a sign of the magnitude and gravity of the Lord's death (cf. the note on Mk 15:33). The tearing of the curtain of the temple shows the end of the Old Covenant and the beginning of the New Covenant, sealed in the blood of Christ (cf. the note on Mk 15:38).

46. The Way of the Cross contemplates Jesus' death as the twelfth station. Christ's life is totally influenced by the fact that he is the only Son of the Father: "I came from the Father and have come into the world; again, I am leaving the world and going to the Father" (Jn 16:28). All along, his only desire was to do the will of him who sent him (cf. Jn 4:34), who, as Christ himself says, "is with me; he has not left me alone, for I always do what is pleasing to him" (Jn 8:29).

At this, the climax of his life on earth, when he is apparently left totally on his own, Christ makes an act of supreme confidence, throws himself into his Father's arms, and freely gives up his life. He was not forced to die nor did he die against his will; he died because he wanted to die. "It was the peculiar privilege of Christ the Lord to have died when he himself decreed to die, and to have died not so much by external violence as by internal assent. Not only his death, but also its time and place, were ordained by him. For thus Isaiah wrote: 'He was offered because it was his own will' (Is 53:7). The Lord, before his Passion, declared the same of himself, 'I lay down my life, that I may take it again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it again' (Jn 10:17f)" (St Pius V, Catechism, 1, 6, 7).

"We know", says St Paul, "that our old self was crucified with him so that the sinful body might be destroyed, and we might no longer be enslaved to sin. The death he died he died to sin, once for all. . . . So you also must consider yourselves dead to sin and alive to God in Christ Jesus" (Rom 6:6, 10f). Therefore, Vatican II explains, "This work of redeeming mankind [. . .] Christ the Lord achieved principally by the paschal mystery of his blessed Passion, Resurrection from the dead, and glorious Ascension, whereby 'dying, he destroyed our death, and rising, he restored our life.' For it was from the side of Christ as he slept the sleep of death upon the Cross that there came forth 'the wondrous sacrament of the whole Church'" ("Sacrosanctum Concilium", 5).

47. The three Synoptic Gospels all report the profound reaction of the centurion, the reaction of an upright man who, helped by grace, studies these events with an openness to the mystery of the supernatural. The parallel accounts in Matthew 27: 54 and Mark 15:39 show more clearly that the centurion recognized the divinity of Jesus Christ. See the note on Mk 15:39.

48. Jesus' redemptive death on the cross immediately begins to draw people towards God by way of repentance: as he made his way to Calvary there was the probable conversion of Simon of Cyrene and the lamentations of the women of Jerusalem; at the cross, the repentance of the good thief, the effect of grace on the Roman centurion, and the compunction felt by the crowd reported in this verse. Jesus had prophesied, "When I am lifted up from the earth, I will draw all men to myself" (Jn 12:32). This prophecy begins to come true on Golgotha, and it will continue to be fulfilled until the end of time.

"On the Cross hangs our Lord's -- now lifeless -- body. The people, 'when they saw what had taken place, returned home beating their breasts' (Lk 23:48).

"Now that you have repented, promise Jesus that, with his help, you will not crucify him again. Say it with faith. Repeat, over and over again: I will love you, my God, because ever since you were born, ever since you were a child, you abandoned yourself in my arms, defenceless, trusting in my loyalty" (St J. Escrivá, "The Way of the Cross", XII, 5).

49. We should note here the presence of a number of women, some of whose names have been recorded by St Matthew (27:56) and St Mark (15:40-41) – Mary Magdalene, Mary the mother of James and Joseph, and Salome. The soldiers would not have allowed them to approach the cross while Jesus was alive; but the women would have waited, watching from a distance, and then come up close to it, and unashamedly stood there (cf. Jn 19:25), impelled by their deep love for Jesus Christ. "Woman is stronger than man, and more faithful, in the hour of trial: Mary of Magdala and Mary Cleophas and Salome! With a group of valiant women like these, closely united to our Lady of Sorrows, what work for souls could be done in the world!" (St J. Escrivá, "The Way", 982).

50-54. St John's Gospel tells us that "Nicodemus also, who had at first come to him by night, came bringing a mixture of myrrh and aloes, about a hundred pounds' weight" (Jn 19:39). "Joseph of Arimathea and Nicodemus visit Jesus secretly in ordinary times and in the time of triumph. But they are courageous in the face of authority, declaring their love for Christ audacter – boldly -- in the time of cowardice. Learn from them" ("The Way", 841).

"With them I too will go up to the foot of the Cross; I will press my arms tightly round the cold Body, the corpse of Christ, with the fire of my love. . .; I will unnail it, with my reparation and mortifications . . . ; I will wrap it in the new winding-sheet of my clean life, and I will bury it in the living rock of my breast, where no one can tear it away from me, and there, Lord, take your rest!

"Were the whole world to abandon you and to scorn you . . . , serviam!, I will serve you, Lord" (St J. Escrivá, "The Way of the Cross", XIV, 1).

Joseph of Arimathea's and Nicodemus' love for our Lord leads them to ignore the dangers -- the hatred of their colleagues in the Sanhedrin, possible reprisals from fanatics. They show the body of Jesus utmost reverence, doing everything required for its pious burial and thereby giving an example to every disciple of Christ who should be ready to risk honour, position and wealth for love for his Lord. In the thirteenth and fourteenth stations of the Cross Christian piety contemplates the descent from the cross, and the noble actions of these two men, whose respect God chose to reward by inscribing their names in the Gospel text (cf. the note on Mt 15:43--46).

55-56. These holy women -- who were familiar with the material poverty of our Lord when he was born in Bethlehem, and in the course of his public ministry and on the cross -- do not skimp in showing veneration for the body of the Lord. When the Christian people generously endow eucharistic worship they are simply showing that they have learned well the lesson taught by these first disciples.

Source: Daily Word for Reflection—Navarre Bible Commentary

Luke
	English: Douay-Rheims	Latin: Vulgata Clementina	Greek NT: Byzantine/Majority Text (2000)
	Luke 22
14.	And when the hour was come, he sat down, and the twelve apostles with him.	Et cum facta esset hora, discubuit, et duodecim apostoli cum eo.	και οτε εγενετο η ωρα ανεπεσεν και οι δωδεκα αποστολοι συν αυτω
15.	And he said to them: With desire I have desired to eat this pasch with you, before I suffer.	Et ait illis : Desiderio desideravi hoc pascha manducare vobiscum, antequam patiar.	και ειπεν προς αυτους επιθυμια επεθυμησα τουτο το πασχα φαγειν μεθ υμων προ του με παθειν
16.	For I say to you, that from this time I will not eat it, till it be fulfilled in the kingdom of God.	Dico enim vobis, quia ex hoc non manducabo illud, donec impleatur in regno Dei.	λεγω γαρ υμιν οτι ουκετι ου μη φαγω εξ αυτου εως οτου πληρωθη εν τη βασιλεια του θεου
17.	And having taken the chalice, he gave thanks, and said: Take, and divide it among you:	Et accepto calice gratias egit, et dixit : Accipite, et dividite inter vos.	και δεξαμενος ποτηριον ευχαριστησας ειπεν λαβετε τουτο και διαμερισατε εαυτοις
18.	For I say to you, that I will not drink of the fruit of the vine, till the kingdom of God come.	Dico enim vobis quod non bibam de generatione vitis donec regnum Dei veniat.	λεγω γαρ υμιν οτι ου μη πιω απο του γενηματος της αμπελου εως οτου η βασιλεια του θεου ελθη
19.	And taking bread, he gave thanks, and brake; and gave to them, saying: This is my body, which is given for you. Do this for a commemoration of me.	Et accepto pane gratias egit, et fregit, et dedit eis, dicens : Hoc est corpus meum, quod pro vobis datur : hoc facite in meam commemorationem.	και λαβων αρτον ευχαριστησας εκλασεν και εδωκεν αυτοις λεγων τουτο εστιν το σωμα μου το υπερ υμων διδομενον τουτο ποιειτε εις την εμην αναμνησιν
20.	In like manner the chalice also, after he had supped, saying: This is the chalice, the new testament in my blood, which shall be shed for you.	Similiter et calicem, postquam cœnavit, dicens : Hic est calix novum testamentum in sanguine meo, qui pro vobis fundetur.	ωσαυτως και το ποτηριον μετα το δειπνησαι λεγων τουτο το ποτηριον η καινη διαθηκη εν τω αιματι μου το υπερ υμων εκχυνομενον
21.	But yet behold, the hand of him that betrayeth me is with me on the table.	Verumtamen ecce manus tradentis me, mecum est in mensa.	πλην ιδου η χειρ του παραδιδοντος με μετ εμου επι της τραπεζης
22.	And the Son of man indeed goeth, according to that which is determined: but yet, woe to that man by whom he shall be betrayed.	Et quidem Filius hominis, secundum quod definitum est, vadit : verumtamen væ homini illi per quem tradetur.	και ο μεν υιος του ανθρωπου πορευεται κατα το ωρισμενον πλην ουαι τω ανθρωπω εκεινω δι ου παραδιδοται
23.	And they began to inquire among themselves, which of them it was that should do this thing.	Et ipsi cœperunt quærere inter se quis esset ex eis qui hoc facturus esset.	και αυτοι ηρξαντο συζητειν προς εαυτους το τις αρα ειη εξ αυτων ο τουτο μελλων πρασσειν
24.	And there was also a strife amongst them, which of them should seem to be the greater.	Facta est autem et contentio inter eos, quis eorum videretur esse major.	εγενετο δε και φιλονεικια εν αυτοις το τις αυτων δοκει ειναι μειζων
25.	And he said to them: The kings of the Gentiles lord it over them; and they that have power over them, are called beneficent.	Dixit autem eis : Reges gentium dominantur eorum : et qui potestatem habent super eos, benefici vocantur.	ο δε ειπεν αυτοις οι βασιλεις των εθνων κυριευουσιν αυτων και οι εξουσιαζοντες αυτων ευεργεται καλουνται
26.	But you not so: but he that is the greater among you, let him become as the younger; and he that is the leader, as he that serveth.	Vos autem non sic : sed qui major est in vobis, fiat sicut minor : et qui præcessor est, sicut ministrator.	υμεις δε ουχ ουτως αλλ ο μειζων εν υμιν γενεσθω ως ο νεωτερος και ο ηγουμενος ως ο διακονων
27.	For which is greater, he that sitteth at table, or he that serveth? Is it not he that sitteth at table? But I am in the midst of you, as he that serveth:	Nam quis major est, qui recumbit, an qui ministrat ? nonne qui recumbit ? Ego autem in medio vestrum sum, sicut qui ministrat :	τις γαρ μειζων ο ανακειμενος η ο διακονων ουχι ο ανακειμενος εγω δε ειμι εν μεσω υμων ως ο διακονων
28.	And you are they who have continued with me in my temptations:	vos autem estis, qui permansistis mecum in tentationibus meis.	υμεις δε εστε οι διαμεμενηκοτες μετ εμου εν τοις πειρασμοις μου
29.	And I dispose to you, as my Father hath disposed to me, a kingdom;	Et ego dispono vobis sicut disposuit mihi Pater meus regnum,	καγω διατιθεμαι υμιν καθως διεθετο μοι ο πατηρ μου βασιλειαν
30.	That you may eat and drink at my table, in my kingdom: and may sit upon thrones, judging the twelve tribes of Israel.	ut edatis et bibatis super mensam meam in regno meo, et sedeatis super thronos judicantes duodecim tribus Israël.	ινα εσθιητε και πινητε επι της τραπεζης μου [εν τη βασιλεια μου] και καθισεσθε επι θρονων κρινοντες τας δωδεκα φυλας του ισραηλ
31.	And the Lord said: Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat:	Ait autem Dominus : Simon, Simon, ecce Satanas expetivit vos ut cribraret sicut triticum :	ειπεν δε ο κυριος σιμων σιμων ιδου ο σατανας εξητησατο υμας του σινιασαι ως τον σιτον
32.	But I have prayed for thee, that thy faith fail not: and thou, being once converted, confirm thy brethren.	ego autem rogavi pro te ut non deficiat fides tua : et tu aliquando conversus, confirma fratres tuos.	εγω δε εδεηθην περι σου ινα μη εκλιπη η πιστις σου και συ ποτε επιστρεψας στηριξον τους αδελφους σου
33.	Who said to him: Lord, I am ready to go with thee, both into prison, and to death.	Qui dixit ei : Domine, tecum paratus sum et in carcerem et in mortem ire.	ο δε ειπεν αυτω κυριε μετα σου ετοιμος ειμι και εις φυλακην και εις θανατον πορευεσθαι
34.	And he said: I say to thee, Peter, the cock shall not crow this day, till thou thrice deniest that thou knowest me. And he said to them:	At ille dixit : Dico tibi, Petre, non cantabit hodie gallus, donec ter abneges nosse me. Et dixit eis :	ο δε ειπεν λεγω σοι πετρε ου μη φωνηση σημερον αλεκτωρ πριν η τρις απαρνηση μη ειδεναι με
35.	When I sent you without purse, and scrip, and shoes, did you want anything?	Quando misi vos sine sacculo, et pera, et calceamentis, numquid aliquid defuit vobis ?	και ειπεν αυτοις οτε απεστειλα υμας ατερ βαλαντιου και πηρας και υποδηματων μη τινος υστερησατε οι δε ειπον ουθενος
36.	But they said: Nothing. Then said he unto them: But now he that hath a purse, let him take it, and likewise a scrip; and he that hath not, let him sell his coat, and buy a sword.	At illi dixerunt : Nihil. Dixit ergo eis : Sed nunc qui habet sacculum, tollat ; similiter et peram : et qui non habet, vendat tunicam suam et emat gladium.	ειπεν ουν αυτοις αλλα νυν ο εχων βαλαντιον αρατω ομοιως και πηραν και ο μη εχων πωλησει το ιματιον αυτου και αγορασει μαχαιραν
37.	For I say to you, that this that is written must yet be fulfilled in me: And with the wicked was he reckoned. For the things concerning me have an end.	Dico enim vobis, quoniam adhuc hoc quod scriptum est, oportet impleri in me : Et cum iniquis deputatus est. Etenim ea quæ sunt de me finem habent.	λεγω γαρ υμιν οτι ετι τουτο το γεγραμμενον δει τελεσθηναι εν εμοι το και μετα ανομων ελογισθη και γαρ τα περι εμου τελος εχει
38.	But they said: Lord, behold here are two swords. And he said to them, It is enough.	At illi dixerunt : Domine, ecce duo gladii hic. At ille dixit eis : Satis est.	οι δε ειπον κυριε ιδου μαχαιραι ωδε δυο ο δε ειπεν αυτοις ικανον εστιν
39.	And going out, he went, according to his custom, to the mount of Olives. And his disciples also followed him.	Et egressus ibat secundum consuetudinem in monte Olivarum. Secuti sunt autem illum et discipuli.	και εξελθων επορευθη κατα το εθος εις το ορος των ελαιων ηκολουθησαν δε αυτω και οι μαθηται αυτου
40.	And when he was come to the place, he said to them: Pray, lest ye enter into temptation.	Et cum pervenisset ad locum, dixit illis : Orate ne intretis in tentationem.	γενομενος δε επι του τοπου ειπεν αυτοις προσευχεσθε μη εισελθειν εις πειρασμον
41.	And he was withdrawn away from them a stone's cast; and kneeling down, he prayed,	Et ipse avulsus est ab eis quantum jactus est lapidis : et positis genibus orabat,	και αυτος απεσπασθη απ αυτων ωσει λιθου βολην και θεις τα γονατα προσηυχετο
42.	Saying: Father, if thou wilt, remove this chalice from me: but yet not my will, but thine be done.	dicens : Pater, si vis, transfer calicem istum a me : verumtamen non mea voluntas, sed tua fiat.	λεγων πατερ ει βουλει παρενεγκειν το ποτηριον τουτο απ εμου πλην μη το θελημα μου αλλα το σον γενεσθω
43.	And there appeared to him an angel from heaven, strengthening him. And being in an agony, he prayed the longer.	Apparuit autem illi angelus de cælo, confortans eum. Et factus in agonia, prolixius orabat.	ωφθη δε αυτω αγγελος απ ουρανου ενισχυων αυτον
44.	And his sweat became as drops of blood, trickling down upon the ground.	Et factus est sudor ejus sicut guttæ sanguinis decurrentis in terram.	και γενομενος εν αγωνια εκτενεστερον προσηυχετο εγενετο δε ο ιδρως αυτου ωσει θρομβοι αιματος καταβαινοντες επι την γην
45.	And when he rose up from prayer, and was come to his disciples, he found them sleeping for sorrow.	Et cum surrexisset ab oratione et venisset ad discipulos suos, invenit eos dormientes præ tristitia.	και αναστας απο της προσευχης ελθων προς τους μαθητας ευρεν αυτους κοιμωμενους απο της λυπης
46.	And he said to them: Why sleep you? arise, pray, lest you enter into temptation.	Et ait illis : Quid dormitis ? surgite, orate, ne intretis in tentationem.	και ειπεν αυτοις τι καθευδετε ανασταντες προσευχεσθε ινα μη εισελθητε εις πειρασμον
47.	As he was yet speaking, behold a multitude; and he that was called Judas, one of the twelve, went before them, and drew near to Jesus, for to kiss him.	Adhuc eo loquente, ecce turba : et qui vocabatur Judas, unus de duodecim, antecedebat eos, et appropinquavit Jesu ut oscularetur eum.	ετι δε αυτου λαλουντος ιδου οχλος και ο λεγομενος ιουδας εις των δωδεκα προηρχετο αυτους και ηγγισεν τω ιησου φιλησαι αυτον
48.	And Jesus said to him: Judas, dost thou betray the Son of man with a kiss?	Jesus autem dixit illi : Juda, osculo Filium hominis tradis ?	ο δε ιησους ειπεν αυτω ιουδα φιληματι τον υιον του ανθρωπου παραδιδως
49.	And they that were about him, seeing what would follow, said to him: Lord, shall we strike with the sword?	Videntes autem hi qui circa ipsum erant, quod futurum erat, dixerunt ei : Domine, si percutimus in gladio ?	ιδοντες δε οι περι αυτον το εσομενον ειπον αυτω κυριε ει παταξομεν εν μαχαιρα
50.	And one of them struck the servant of the high priest, and cut off his right ear.	Et percussit unus ex illis servum principis sacerdotum, et amputavit auriculam ejus dexteram.	και επαταξεν εις τις εξ αυτων τον δουλον του αρχιερεως και αφειλεν αυτου το ους το δεξιον
51.	But Jesus answering, said: Suffer ye thus far. And when he had touched his ear, he healed him.	Respondens autem Jesus, ait : Sinite usque huc. Et cum tetigisset auriculam ejus, sanavit eum.	αποκριθεις δε ο ιησους ειπεν εατε εως τουτου και αψαμενος του ωτιου αυτου ιασατο αυτον
52.	And Jesus said to the chief priests, and magistrates of the temple, and the ancients, that were come unto him: Are ye come out, as it were against a thief, with swords and clubs?	Dixit autem Jesus ad eos qui venerant ad se principes sacerdotum, et magistratus templi, et seniores : Quasi ad latronem existis cum gladiis et fustibus ?	ειπεν δε ο ιησους προς τους παραγενομενους επ αυτον αρχιερεις και στρατηγους του ιερου και πρεσβυτερους ως επι ληστην εξεληλυθατε μετα μαχαιρων και ξυλων
53.	When I was daily with you in the temple, you did not stretch forth your hands against me: but this is your hour, and the power of darkness.	Cum quotidie vobiscum fuerim in templo, non extendistis manus in me : sed hæc est hora vestra, et potestas tenebrarum.	καθ ημεραν οντος μου μεθ υμων εν τω ιερω ουκ εξετεινατε τας χειρας επ εμε αλλ αυτη υμων εστιν η ωρα και η εξουσια του σκοτους
54.	And apprehending him, they led him to the high priest's house. But Peter followed afar off.	Comprehendentes autem eum, duxerunt ad domum principis sacerdotum : Petrus vero sequebatur a longe.	συλλαβοντες δε αυτον ηγαγον και εισηγαγον αυτον εις τον οικον του αρχιερεως ο δε πετρος ηκολουθει μακροθεν
55.	And when they had kindled a fire in the midst of the hall, and were sitting about it, Peter was in the midst of them.	Accenso autem igne in medio atrii et circumsedentibus illis, erat Petrus in medio eorum.	αψαντων δε πυρ εν μεσω της αυλης και συγκαθισαντων αυτων εκαθητο ο πετρος εν μεσω αυτων
56.	Whom when a certain servant maid had seen sitting at the light, and had earnestly beheld him, she said: This man also was with him.	Quem cum vidisset ancilla quædam sedentem ad lumen, et eum fuisset intuita, dixit : Et hic cum illo erat.	ιδουσα δε αυτον παιδισκη τις καθημενον προς το φως και ατενισασα αυτω ειπεν και ουτος συν αυτω ην
57.	But he denied him, saying: Woman, I know him not.	At ille negavit eum, dicens : Mulier, non novi illum.	ο δε ηρνησατο αυτον λεγων γυναι ουκ οιδα αυτον
58.	And after a little while, another seeing him, said: Thou also art one of them. But Peter said: O man, I am not.	Et post pusillum alius videns eum, dixit : Et tu de illis es. Petrus vero ait : O homo, non sum.	και μετα βραχυ ετερος ιδων αυτον εφη και συ εξ αυτων ει ο δε πετρος ειπεν ανθρωπε ουκ ειμι
59.	And after the space, as it were of one hour, another certain man affirmed, saying: Of a truth, this man was also with him; for he is also a Galilean.	Et intervallo facto quasi horæ unius, alius quidam affirmabat, dicens : Vere et hic cum illo erat : nam et Galilæus est.	και διαστασης ωσει ωρας μιας αλλος τις διισχυριζετο λεγων επ αληθειας και ουτος μετ αυτου ην και γαρ γαλιλαιος εστιν
60.	And Peter said: Man, I know not what thou sayest. And immediately, as he was yet speaking, the cock crew.	Et ait Petrus : Homo, nescio quid dicis. Et continuo, adhuc illo loquente, cantavit gallus.	ειπεν δε ο πετρος ανθρωπε ουκ οιδα ο λεγεις και παραχρημα ετι λαλουντος αυτου εφωνησεν αλεκτωρ
61.	And the Lord turning looked on Peter. And Peter remembered the word of the Lord, as he had said: Before the cock crow, thou shalt deny me thrice.	Et conversus Dominus respexit Petrum, et recordatus est Petrus verbi Domini, sicut dixerat : Quia priusquam gallus cantet, ter me negabis.	και στραφεις ο κυριος ενεβλεψεν τω πετρω και υπεμνησθη ο πετρος του λογου του κυριου ως ειπεν αυτω οτι πριν αλεκτορα φωνησαι απαρνηση με τρις
62.	And Peter going out, wept bitterly.	Et egressus foras Petrus flevit amare.	και εξελθων εξω ο πετρος εκλαυσεν πικρως
63.	And the men that held him, mocked him, and struck him.	Et viri qui tenebant illum, illudebant ei, cædentes.	και οι ανδρες οι συνεχοντες τον ιησουν ενεπαιζον αυτω δεροντες
64.	And they blindfolded him, and smote his face. And they asked him, saying: Prophesy, who is it that struck thee?	Et velaverunt eum, et percutiebant faciem ejus : et interrogabant eum, dicentes : Prophetiza, quis est, qui te percussit ?	και περικαλυψαντες αυτον ετυπτον αυτου το προσωπον και επηρωτων αυτον λεγοντες προφητευσον τις εστιν ο παισας σε
65.	And blaspheming, many other things they said against him.	Et alia multa blasphemantes dicebant in eum.	και ετερα πολλα βλασφημουντες ελεγον εις αυτον
66.	And as soon as it was day, the ancients of the people, and the chief priests and scribes, cane together; and they brought him into their council, saying: If thou be the Christ, tell us.	Et ut factus est dies, convenerunt seniores plebis, et principes sacerdotum, et scribæ, et duxerunt illum in concilium suum, dicentes : Si tu es Christus, dic nobis.	και ως εγενετο ημερα συνηχθη το πρεσβυτεριον του λαου αρχιερεις και γραμματεις και ανηγαγον αυτον εις το συνεδριον αυτων λεγοντες
67.	And he saith to them: If I shall tell you, you will not believe me.	Et ait illis : Si vobis dixero, non credetis mihi :	ει συ ει ο χριστος ειπε ημιν ειπεν δε αυτοις εαν υμιν ειπω ου μη πιστευσητε
68.	And if I shall also ask you, you will not answer me, nor let me go.	si autem et interrogavero, non respondebitis mihi, neque dimittetis.	εαν δε και ερωτησω ου μη αποκριθητε μοι η απολυσητε
69.	But hereafter the Son of man shall be sitting on the right hand of the power of God.	Ex hoc autem erit Filius hominis sedens a dextris virtutis Dei.	απο του νυν εσται ο υιος του ανθρωπου καθημενος εκ δεξιων της δυναμεως του θεου
70.	Then said they all: Art thou then the Son of God? Who said: You say that I am.	Dixerunt autem omnes : Tu ergo es Filius Dei ? Qui ait : Vos dicitis, quia ego sum.	ειπον δε παντες συ ουν ει ο υιος του θεου ο δε προς αυτους εφη υμεις λεγετε οτι εγω ειμι
71.	And they said: What need we any further testimony? for we ourselves have heard it from his own mouth.	At illi dixerunt : Quid adhuc desideramus testimonium ? ipsi enim audivimus de ore ejus.	οι δε ειπον τι ετι χρειαν εχομεν μαρτυριας αυτοι γαρ ηκουσαμεν απο του στοματος αυτου
	Luke 23
1.	AND the whole multitude of them rising up, led him to Pilate.	Et surgens omnis multitudo eorum, duxerunt illum ad Pilatum.	και ανασταν απαν το πληθος αυτων ηγαγον αυτον επι τον πιλατον
2.	And they began to accuse him, saying: We have found this man perverting our nation, and forbidding to give tribute to Caesar, and saying that he is Christ the king.	Cœperunt autem illum accusare, dicentes : Hunc invenimus subvertentem gentem nostram, et prohibentem tributa dare Cæsari, et dicentem se Christum regem esse.	ηρξαντο δε κατηγορειν αυτου λεγοντες τουτον ευρομεν διαστρεφοντα το εθνος και κωλυοντα καισαρι φορους διδοναι λεγοντα εαυτον χριστον βασιλεα ειναι
3.	And Pilate asked him, saying: Art thou the king of the Jews? But he answering, said: Thou sayest it.	Pilatus autem interrogavit eum, dicens : Tu es rex Judæorum ? At ille respondens ait : Tu dicis.	ο δε πιλατος επηρωτησεν αυτον λεγων συ ει ο βασιλευς των ιουδαιων ο δε αποκριθεις αυτω εφη συ λεγεις
4.	And Pilate said to the chief priests and to the multitudes: I find no cause in this man.	Ait autem Pilatus ad principes sacerdotum et turbas : Nihil invenio causæ in hoc homine.	ο δε πιλατος ειπεν προς τους αρχιερεις και τους οχλους ουδεν ευρισκω αιτιον εν τω ανθρωπω τουτω
5.	But they were more earnest, saying: He stirreth up the people, teaching throughout all Judea, beginning from Galilee to this place.	At illi invalescebant, dicentes : Commovet populum docens per universam Judæam, incipiens a Galilæa usque huc.	οι δε επισχυον λεγοντες οτι ανασειει τον λαον διδασκων καθ ολης της ιουδαιας αρξαμενος απο της γαλιλαιας εως ωδε
6.	But Pilate hearing Galilee, asked if the man were of Galilee?	Pilatus autem audiens Galilæam, interrogavit si homo Galilæus esset.	πιλατος δε ακουσας γαλιλαιαν επηρωτησεν ει ο ανθρωπος γαλιλαιος εστιν
7.	And when he understood that he was of Herod's jurisdiction, he sent him away to Herod, who was also himself at Jerusalem, in those days.	Et ut cognovit quod de Herodis potestate esset, remisit eum ad Herodem, qui et ipse Jerosolymis erat illis diebus.	και επιγνους οτι εκ της εξουσιας ηρωδου εστιν ανεπεμψεν αυτον προς ηρωδην οντα και αυτον εν ιεροσολυμοις εν ταυταις ταις ημεραις
8.	And Herod, seeing Jesus, was very glad; for he was desirous of a long time to see him, because he had heard many things of him; and he hoped to see some sign wrought by him.	Herodes autem viso Jesu, gavisus est valde. Erat enim cupiens ex multo tempore videre eum, eo quod audierat multa de eo, et sperabat signum aliquod videre ab eo fieri.	ο δε ηρωδης ιδων τον ιησουν εχαρη λιαν ην γαρ θελων εξ ικανου ιδειν αυτον δια το ακουειν πολλα περι αυτου και ηλπιζεν τι σημειον ιδειν υπ αυτου γινομενον
9.	And he questioned him in many words. But he answered him nothing.	Interrogabat autem eum multis sermonibus. At ipse nihil illi respondebat.	επηρωτα δε αυτον εν λογοις ικανοις αυτος δε ουδεν απεκρινατο αυτω
10.	And the chief priests and the scribes stood by, earnestly accusing him.	Stabant autem principes sacerdotum et scribæ constanter accusantes eum.	ειστηκεισαν δε οι αρχιερεις και οι γραμματεις ευτονως κατηγορουντες αυτου
11.	And Herod with his army set him at nought, and mocked him, putting on him a white garment, and sent him back to Pilate.	Sprevit autem illum Herodes cum exercitu suo : et illusit indutum veste alba, et remisit ad Pilatum.	εξουθενησας δε αυτον ο ηρωδης συν τοις στρατευμασιν αυτου και εμπαιξας περιβαλων αυτον εσθητα λαμπραν ανεπεμψεν αυτον τω πιλατω
12.	And Herod and Pilate were made friends, that same day; for before they were enemies one to another.	Et facti sunt amici Herodes et Pilatus in ipsa die : nam antea inimici erant ad invicem.	εγενοντο δε φιλοι ο τε πιλατος και ο ηρωδης εν αυτη τη ημερα μετ αλληλων προυπηρχον γαρ εν εχθρα οντες προς εαυτους
13.	And Pilate, calling together the chief priests, and the magistrates, and the people,	Pilatus autem, convocatis principibus sacerdotum, et magistratibus, et plebe,	πιλατος δε συγκαλεσαμενος τους αρχιερεις και τους αρχοντας και τον λαον
14.	Said to them: You have presented unto me this man, as one that perverteth the people; and behold I, having examined him before you, find no cause in this man, in those things wherein you accuse him.	dixit ad illos : Obtulistis mihi hunc hominem, quasi avertentem populum, et ecce ego coram vobis interrogans, nullam causam inveni in homine isto ex his in quibus eum accusatis.	ειπεν προς αυτους προσηνεγκατε μοι τον ανθρωπον τουτον ως αποστρεφοντα τον λαον και ιδου εγω ενωπιον υμων ανακρινας ουδεν ευρον εν τω ανθρωπω τουτω αιτιον ων κατηγορειτε κατ αυτου
15.	No, nor Herod neither. For I sent you to him, and behold, nothing worthy of death is done to him.	Sed neque Herodes : nam remisi vos ad illum, et ecce nihil dignum morte actum est ei.	αλλ ουδε ηρωδης ανεπεμψα γαρ υμας προς αυτον και ιδου ουδεν αξιον θανατου εστιν πεπραγμενον αυτω
16.	I will chastise him therefore, and release him.	Emendatum ergo illum dimittam.	παιδευσας ουν αυτον απολυσω
17.	Now of necessity he was to release unto them one upon the feast day.	Necesse autem habebat dimittere eis per diem festum unum.	αναγκην δε ειχεν απολυειν αυτοις κατα εορτην ενα
18.	But the whole multitude together cried out, saying: Away with this man, and release unto us Barabbas:	Exclamavit autem simul universa turba, dicens : Tolle hunc, et dimitte nobis Barabbam :	ανεκραξαν δε παμπληθει λεγοντες αιρε τουτον απολυσον δε ημιν βαραββαν
19.	Who, for a certain sedition made in the city, and for a murder, was cast into prison.	qui erat propter seditionem quamdam factam in civitate et homicidium missus in carcerem.	οστις ην δια στασιν τινα γενομενην εν τη πολει και φονον βεβλημενος εις φυλακην
20.	And Pilate again spoke to them, desiring to release Jesus.	Iterum autem Pilatus locutus est ad eos, volens dimittere Jesum.	παλιν ουν ο πιλατος προσεφωνησεν θελων απολυσαι τον ιησουν
21.	But they cried again, saying: Crucify him, crucify him.	At illi succlamabant, dicentes : Crucifige, crucifige eum.	οι δε επεφωνουν λεγοντες σταυρωσον σταυρωσον αυτον
22.	And he said to them the third time: Why, what evil hath this man done? I find no cause of death in him. I will chastise him therefore, and let him go.	Ille autem tertio dixit ad illos : Quid enim mali fecit iste ? nullam causam mortis invenio in eo : corripiam ergo illum et dimittam.	ο δε τριτον ειπεν προς αυτους τι γαρ κακον εποιησεν ουτος ουδεν αιτιον θανατου ευρον εν αυτω παιδευσας ουν αυτον απολυσω
23.	But they were instant with loud voices, requiring that he might be crucified; and their voices prevailed.	At illi instabant vocibus magnis postulantes ut crucifigeretur : et invalescebant voces eorum.	οι δε επεκειντο φωναις μεγαλαις αιτουμενοι αυτον σταυρωθηναι και κατισχυον αι φωναι αυτων και των αρχιερεων
24.	And Pilate gave sentence that it should be as they required.	Et Pilatus adjudicavit fieri petitionem eorum.	ο δε πιλατος επεκρινεν γενεσθαι το αιτημα αυτων
25.	And he released unto them him who for murder and sedition, had been cast into prison, whom they had desired; but Jesus he delivered up to their will.	Dimisit autem illis eum qui propter homicidium et seditionem missus fuerat in carcerem, quem petebant : Jesum vero tradidit voluntati eorum.	απελυσεν δε τον δια στασιν και φονον βεβλημενον εις την φυλακην ον ητουντο τον δε ιησουν παρεδωκεν τω θεληματι αυτων
26.	And as they led him away, they laid hold of one Simon of Cyrene, coming from the country; and they laid the cross on him to carry after Jesus.	Et cum ducerent eum, apprehenderunt Simonem quemdam Cyrenensem venientem de villa : et imposuerunt illi crucem portare post Jesum.	και ως απηγαγον αυτον επιλαβομενοι σιμωνος τινος κυρηναιου ερχομενου απ αγρου επεθηκαν αυτω τον σταυρον φερειν οπισθεν του ιησου
27.	And there followed him a great multitude of people, and of women, who bewailed and lamented him.	Sequebatur autem illum multa turba populi et mulierum, quæ plangebant et lamentabantur eum.	ηκολουθει δε αυτω πολυ πληθος του λαου και γυναικων αι και εκοπτοντο και εθρηνουν αυτον
28.	But Jesus turning to them, said: Daughters of Jerusalem, weep not over me; but weep for yourselves, and for your children.	Conversus autem ad illas Jesus, dixit : Filiæ Jerusalem, nolite flere super me, sed super vos ipsas flete et super filios vestros.	στραφεις δε προς αυτας ο ιησους ειπεν θυγατερες ιερουσαλημ μη κλαιετε επ εμε πλην εφ εαυτας κλαιετε και επι τα τεκνα υμων
29.	For behold, the days shall come, wherein they will say: Blessed are the barren, and the wombs that have not borne, and the paps that have not given suck.	Quoniam ecce venient dies in quibus dicent : Beatæ steriles, et ventres qui non genuerunt, et ubera quæ non lactaverunt.	οτι ιδου ερχονται ημεραι εν αις ερουσιν μακαριαι αι στειραι και κοιλιαι αι ουκ εγεννησαν και μαστοι οι ουκ εθηλασαν
30.	Then shall they begin to say to the mountains: Fall upon us; and to the hills: Cover us.	Tunc incipient dicere montibus : Cadite super nos ; et collibus : Operite nos.	τοτε αρξονται λεγειν τοις ορεσιν πεσετε εφ ημας και τοις βουνοις καλυψατε ημας
31.	For if in the green wood they do these things, what shall be done in the dry?	Quia si in viridi ligno hæc faciunt, in arido quid fiet ?	οτι ει εν τω υγρω ξυλω ταυτα ποιουσιν εν τω ξηρω τι γενηται
32.	And there were also two other malefactors led with him to be put to death.	Ducebantur autem et alii duo nequam cum eo, ut interficerentur.	ηγοντο δε και ετεροι δυο κακουργοι συν αυτω αναιρεθηναι
33.	And when they were come to the place which is called Calvary, they crucified him there; and the robbers, one on the right hand, and the other on the left.	Et postquam venerunt in locum qui vocatur Calvariæ, ibi crucifixerunt eum : et latrones, unum a dextris, et alterum a sinistris.	και οτε απηλθον επι τον τοπον τον καλουμενον κρανιον εκει εσταυρωσαν αυτον και τους κακουργους ον μεν εκ δεξιων ον δε εξ αριστερων
34.	And Jesus said: Father, forgive them, for they know not what they do. But they, dividing his garments, cast lots.	Jesus autem dicebat : Pater, dimitte illis : non enim sciunt quid faciunt. Dividentes vero vestimenta ejus, miserunt sortes.	ο δε ιησους ελεγεν πατερ αφες αυτοις ου γαρ οιδασιν τι ποιουσιν διαμεριζομενοι δε τα ιματια αυτου εβαλον κληρον
35.	And the people stood beholding, and the rulers with them derided him, saying: He saved others; let him save himself, if he be Christ, the elect of God.	Et stabat populus spectans, et deridebant eum principes cum eis, dicentes : Alios salvos fecit, se salvum faciat, si hic est Christus Dei electus.	και ειστηκει ο λαος θεωρων εξεμυκτηριζον δε και οι αρχοντες συν αυτοις λεγοντες αλλους εσωσεν σωσατω εαυτον ει ουτος εστιν ο χριστος ο του θεου εκλεκτος
36.	And the soldiers also mocked him, coming to him, and offering him vinegar,	Illudebant autem ei et milites accedentes, et acetum offerentes ei,	ενεπαιζον δε αυτω και οι στρατιωται προσερχομενοι και οξος προσφεροντες αυτω
37.	And saying: If thou be the king of the Jews, save thyself.	et dicentes : Si tu es rex Judæorum, salvum te fac.	και λεγοντες ει συ ει ο βασιλευς των ιουδαιων σωσον σεαυτον
38.	And there was also a superscription written over him in letters of Greek, and Latin, and Hebrew: THIS IS THE KING OF THE JEWS.	Erat autem et superscriptio scripta super eum litteris græcis, et latinis, et hebraicis : Hic est rex Judæorum.	ην δε και επιγραφη γεγραμμενη επ αυτω γραμμασιν ελληνικοις και ρωμαικοις και εβραικοις ουτος εστιν ο βασιλευς των ιουδαιων
39.	And one of those robbers who were hanged, blasphemed him, saying: If thou be Christ, save thyself and us.	Unus autem de his, qui pendebant, latronibus, blasphemabat eum, dicens : Si tu es Christus, salvum fac temetipsum et nos.	εις δε των κρεμασθεντων κακουργων εβλασφημει αυτον λεγων ει συ ει ο χριστος σωσον σεαυτον και ημας
40.	But the other answering, rebuked him, saying: Neither dost thou fear God, seeing thou art condemned under the same condemnation?	Respondens autem alter increpabat eum, dicens : Neque tu times Deum, quod in eadem damnatione es.	αποκριθεις δε ο ετερος επετιμα αυτω λεγων ουδε φοβη συ τον θεον οτι εν τω αυτω κριματι ει
41.	And we indeed justly, for we receive the due reward of our deeds; but this man hath done no evil.	Et nos quidem juste, nam digna factis recipimus : hic vero nihil mali gessit.	και ημεις μεν δικαιως αξια γαρ ων επραξαμεν απολαμβανομεν ουτος δε ουδεν ατοπον επραξεν
42.	And he said to Jesus: Lord, remember me when thou shalt come into thy kingdom.	Et dicebat ad Jesum : Domine, memento mei cum veneris in regnum tuum.	και ελεγεν τω ιησου μνησθητι μου κυριε οταν ελθης εν τη βασιλεια σου
43.	And Jesus said to him: Amen I say to thee, this day thou shalt be with me in paradise.	Et dixit illi Jesus : Amen dico tibi : Hodie mecum eris in paradiso.	και ειπεν αυτω ο ιησους αμην λεγω σοι σημερον μετ εμου εση εν τω παραδεισω
44.	And it was almost the sixth hour; and there was darkness over all the earth until the ninth hour.	Erat autem fere hora sexta, et tenebræ factæ sunt in universam terram usque ad horam nonam.	ην δε ωσει ωρα εκτη και σκοτος εγενετο εφ ολην την γην εως ωρας ενατης
45.	And the sun was darkened, and the veil of the temple was rent in the midst.	Et obscuratus est sol, et velum templi scissum est medium.	και εσκοτισθη ο ηλιος και εσχισθη το καταπετασμα του ναου μεσον
46.	And Jesus crying out with a loud voice, said: Father, into thy hands I commend my spirit. And saying this, he gave up the ghost.	Et clamans voce magna Jesus ait : Pater, in manus tuas commendo spiritum meum. Et hæc dicens, expiravit.	και φωνησας φωνη μεγαλη ο ιησους ειπεν πατερ εις χειρας σου παραθησομαι το πνευμα μου και ταυτα ειπων εξεπνευσεν
47.	Now the centurion, seeing what was done, glorified God, saying: Indeed this was a just man.	Videns autem centurio quod factum fuerat, glorificavit Deum, dicens : Vere hic homo justus erat.	ιδων δε ο εκατονταρχος το γενομενον εδοξασεν τον θεον λεγων οντως ο ανθρωπος ουτος δικαιος ην
48.	And all the multitude of them that were come together to that sight, and saw the things that were done, returned striking their breasts.	Et omnis turba eorum, qui simul aderant ad spectaculum istud, et videbant quæ fiebant, percutientes pectora sua revertebantur.	και παντες οι συμπαραγενομενοι οχλοι επι την θεωριαν ταυτην θεωρουντες τα γενομενα τυπτοντες εαυτων τα στηθη υπεστρεφον
49.	And all his acquaintance, and the women that had followed him from Galilee, stood afar off, beholding these things.	Stabant autem omnes noti ejus a longe, et mulieres, quæ secutæ eum erant a Galilæa, hæc videntes.	ειστηκεισαν δε παντες οι γνωστοι αυτου μακροθεν και γυναικες αι συνακολουθησασαι αυτω απο της γαλιλαιας ορωσαι ταυτα
50.	And behold there was a man named Joseph, who was a counsellor, a good and just man,	Et ecce vir nomine Joseph, qui erat decurio, vir bonus et justus :	και ιδου ανηρ ονοματι ιωσηφ βουλευτης υπαρχων ανηρ αγαθος και δικαιος
51.	(The same had not consented to their counsel and doings;) of Arimathea, a city of Judea; who also himself looked for the kingdom of God.	hic non consenserat consilio, et actibus eorum, ab Arimathæa civitate Judææ, qui exspectabat et ipse regnum Dei :	ουτος ουκ ην συγκατατεθειμενος τη βουλη και τη πραξει αυτων απο αριμαθαιας πολεως των ιουδαιων ος και προσεδεχετο και αυτος την βασιλειαν του θεου
52.	This man went to Pilate, and begged the body of Jesus.	hic accessit ad Pilatum et petiit corpus Jesu :	ουτος προσελθων τω πιλατω ητησατο το σωμα του ιησου
53.	And taking him down, he wrapped him in fine linen, and laid him in a sepulchre that was hewed in stone, wherein never yet any man had been laid.	et depositum involvit sindone, et posuit eum in monumento exciso, in quo nondum quisquam positus fuerat.	και καθελων αυτο ενετυλιξεν αυτο σινδονι και εθηκεν αυτο εν μνηματι λαξευτω ου ουκ ην ουδεπω ουδεις κειμενος
54.	And it was the day of the Parasceve, and the sabbath drew on.	Et dies erat parasceves, et sabbatum illucescebat.	και ημερα ην παρασκευη σαββατον επεφωσκεν
55.	And the women that were come with him from Galilee, following after, saw the sepulchre, and how his body was laid.	Subsecutæ autem mulieres, quæ cum eo venerant de Galilæa, viderunt monumentum, et quemadmodum positum erat corpus ejus.	κατακολουθησασαι δε γυναικες αιτινες ησαν συνεληλυθυιαι αυτω εκ της γαλιλαιας εθεασαντο το μνημειον και ως ετεθη το σωμα αυτου
56.	And returning, they prepared spices and ointments; and on the sabbath day they rested, according to the commandment.	Et revertentes paraverunt aromata, et unguenta : et sabbato quidem siluerunt secundum mandatum.	υποστρεψασαι δε ητοιμασαν αρωματα και μυρα και το μεν σαββατον ησυχασαν κατα την εντολην

Saint Magdalene of Canossa (1774-1835)

Foundress of Daughters of Charity, Servants of the Poor, Canossians

SAD CHILDHOOD
The Marchioness Magdalene Gabriella of Canossa was born in the evening of March 1, 1774, in Verona, the beautiful city of the Scaligeri family. She was the third child of the Marquis Ottavio and his twenty year old wife, Countess Teresa Szluha. Her birth was no mоment of joy for her parents, but a bitter dissapointment. They had been expected the son. The baby was baptised the next day in the parish of San Lorenzo.

Magdalene stood out among her brother and sisters for her vivacious, open character, both affectionate and strong. Unfortunately, the harmonious development of a tranquil childhood was interruted by a family tragedy which suddenly befell the Canossa house. On October 5, 1779, Marquis Ottavio had a seizure while on excursion toLessini hils. He was olny 39 years old. He died the next day.

Just a few monhts later, Magdalene and her brother and sisters were hit by an even worse tragedy: to loss of their mother. On her husband’s death, teh 27-year-old Countess Teresa had found herself alone,the only woman in the Canossa household, with four men to look after, in addition to her own five children. Her knowledge of Italian language was only fair. her mentality was opened and very different from that of the Marquises which was somewhat rigid and conservative. She married Marquis Odoardo Zenetti of Mantua, abbandoning to their fate her five small children, of whom the oldest was nine the youngest only two.

Yet, Countess Teresa was attached to her children. On many occasion later and, in different circumstences, Magdalene would repeat: “mother loved her children very much”. In fact, she kept up a discrete and affectionate correspondence witn her children. Who will eve be able to unveil the mysteries of a woman’s heart!

Magdalene was 7 years old. She shut the traagedy of that incomprehensible separation un in her heart and kept it there forever in absolute and respectful silence.

A DISCONCERTING GOVERNESS
The choice fell on a French woman, for at that time it was felt that only the French were endowed with the necessary competence and “savoir faire” for preparing the daughtersof noble families for life in society. Unfortunately, Francesca Capron soon revealed hersefl to be an unscrupolous woman. In the beginning, Magdalene, a liveli headstrong child, seemed to be her favourite. She tought that her antics and temperament were qualities necessary to give that touch of originallity considered desiderable in a future lady and, instead of educating and correcting the child, encouraged and praised her.

Albeit confusely, the child felt that there was something cowardly in accepting an education that was no honest. On the occasion, when her teacher suggestet that she should tell a lie to get out of a well-deserved punishment from the uncle, she refused to obey. When, on another occasion, a noble woman from Venice came to stay in the Canossa huosehold, having been entrusted by the children’s uncle with the precise talk of examining his nieces’ behaviour and progress in their studies, Magdalene again got herself into trouble. The noblewoman and Miss Capron were in one of the rooms of the palace talking about the best way of teaching catechism. The Venetian lady expressed some doubts on the value of the method based solely on learning by heart. The conversation started to become animated when Magdalene suddenly burnst into the room. The guest, who didn’t want to, in any way, lessen the prestige of the teacher in the eyes if her pupil, turned to the little Marchioness and warned her: “Woe betide young ladies who lear catechism in the same way as they learn grammar, history and geography!”.

Magdalene liked these words of warning so much that she ran to her bedroom to write them on the front page of her catechism book. Some time later, Miss Capron noticed the words and interpreted the fact that the child had copied them in her catechism book as a sign on insolence towards her.

From on then, Magdalene became her target. The child was persecuted for years, the victim of increasing unfairness and at times real cruelty, so much so that her girlhood became increasingly unhappy.

What was surprising, and was taken note of by almost all those who witnessed it, was she maintained absolute silence. She never rebelled, nor lacked in respect or obeddience. She knew how to suffer with a maturity and a strength far beyond her years.

Her older sister Laura could not understand why Magdalene said nothing. She indignantly urged her sister to tell their uncle about the very unfair treatmente she was being subjected to. The young Marchioness would simply repeat: “Madame is right. I am the one who is bad”, adding: “With this guardian angel, I will never bo able to go the wrong way”.

If, however, she knew how to remain silent when it was a question of her own sensitivity, she knew that she had to talk when it came to preventing something really bad from happening. The two older sister had an Italian teacher, a certain Giuseppe Mindini, who was on excessively close terns with the governess. One morning Magdalene firmly announced to Miss Capron that neither she nor her sister Laura would attend the lesson of a man whose ambiguous words were endangering their purity. The governess knew immediately that her pupil would not give in: she knew too well that, being a real Canossa, there would be no going back on her decision.

Hence she advised Marquis Girolamo to dismiss Mr. Mondini. Soon after, she also resigned and, in April of the same year, 1798, she married the professor. Magdalene, who had already forgiven and forgotten the way Madame Capron dealt with her, sent them a wedding present.

THE MYSTERIOUS ILLNESS
The young Marchioness at the age of fifteen suddenly became ill, and was brought close to death by a mysterious malady. After days of anguish and fear, suddenly the fever disappeared just as it had come. It was then that she felt an acute pain in her leg. A severe attack of sciatica kept her nailed to the bed for a long period of time, causing her much suffering, most of all when medicated with caustic substance.

The fear of physical suffering was coupled with another fear: the young girl's face would be forever pox-marked as a result of the disease. Her relatives were distraught, but the patient reassured them: I don't have to look pleasing. I am going to be a nun.

When the worst finished, her body had been harmed for ever: from that time on she was weak in the chest and her movements were hindered by a contraction in her arms, which rendered the rest of her existence painful.

Magdalene experienced her solitude with a mixture of anxiety and satisfaction; it accustomed her to interior dialogue, und aroused within her a desire for a more profound and complete peace.

THE DIVINE CALL
Once she had recovered, Magdalene felt more strongly and clearly than ever before that divine call which she had already felt during the very early years of her life. The fever which had blocked her limbs, made the attraction of an ephemeral happiness disappear like a spell in the mist.

Writing at the age of seventeen to Father Federici, a Domenican resident in Treviso, Magdalene herself related the story of her vocation. She revealed that she had felt the first invitation to give herself totally to Christ in a strict religious order at around the age of five. But then the type of education she had been given, the comments of her relatives who had made allusions to various advantageous matches for the family, the compliments she received, the attraction of fashionable society had been a strong threat to her religious vocation around the age of fourteen and fifteen. The illness had saved her from the falsity of worldly illusions, so attractive at that age, and taken her decidedly towards God. It seemed then that she desired or sought no other than Him. At the same time, she felt very strongly, as she herself put it, the inclination)) of charity towards the poor, the sick, the orphans, those without love.

And as the months went by, God's call for a total consecration became increasingly persuasive. Magdalene would have liked to answer immediately, but the thought of renouncing the practice of charity, which monastic life would have imposed on her, made her hesitant and uncertain.

Who would have helped the many poor people who each day flocked to the entrance of Canossa Palace. It is true that in the convent, being able to converse more with God, she would have prayed for them too; but they also needed her bread, her clothing, her help, her smile to help them go ahead with their wretched daily existence.

She felt that the cloister would have clipped the wings of her initiatives of charity.

For this reason, she was so hesitant and preferred to say nothing at home. Her family was convinced that sooner or later she would have set her heart on one of the young descendants of noble families who frequented the parties and receptions held at the palace, and accepted some serious proposal of marriage, such as that of a young descendant of the Borromeo family from Milan.

But when, at the theatre, her escort complimented her in a way not entirely without significance, she felt the time had come to openly declare her vocation.

She took the opportunity while the family was at table discussing a very good marriage which had recently kept all the drawing rooms of the city buzzing and had been considered an exceptional match by all. Half enigmatically and half jokingly, she revealed that she too had received some wonderful proposals and had not wished to miss the opportunity. In fact, she had given her consent. Her uncles, as well as her sisters, could hardly believe their ears. They were even somewhat disconcerted. Such behaviour was unthinkable in a real lady. Marriage was a family affair and not a personal choice. It was the relatives who chose, or at least approved, the spouse. Magdalene's statement could only have been a joke. But when, with a glimmer of joy in her eyes, she stated resolutely that she had chosen for herself the most beautiful, wealthy and good man in the world as her spouse, Jesus Christ, those sitting around the table felt their hearts torn by contrasting sentiments of admiration and sadness. Magdalene's choice was undoubtedly an expression of piety and noble sentiments, but it also meant that sooner or later she would be leaving the family home and her relatives. This was something they could not resign themselves to. They loved her too much for that, they were too fond of her. However, while trying to prevent her from taking this step, they soon realised that the battle was lost and that Magdalene would definitely be leaving them.

They were soon aware that her resolution was not just a passing whim. It was her response, both courageous and generous, to the mysterious invitation of a greater love. Her religious vocation noble, obstinate and heroic had matured in her trial, had passed through the crucible of suffering. She was now ready to overcome any further difficulty, to surmount any future obstacle.

Alongside her religious vocation, the Lord, in the hour of sorrow, had made her feel very strongly another special inclination, that of charitable service. For it was then that the inclination for works of charity budded in her spirit. In the solitude of her illness, her thoughts often went to the many sick who were without help and comfort. And, when she was ill-treated by her governess, her, exquisite sensitivity helped her understand the sad tragedy of many young people without love and, without help, of many young girls without guidance. It was then that she resolved to assist them.

With the lesson of pain, Divine Providence was” preparing Magdalene for the pressing apostolate of charity, at a time in which old Europe and, particularly, Italy was plunging into war and misery, social and religious unrest. In this situation, the young and the poor would be the most numerous and defenceless victims.

THE CLOISTER After her official announcement, Magdalene took advantage of the imminent marriage of her sister Laura to leave the family for the first time. She asked her uncles to allow her to retire to the Monastery of the Terese, outside Porta Romana in Verona, so as to avoid the distractions caused by preparations for the marriage. In that way she would be better able to test her vocation. Her uncles suggested that she should first meet three ex-Jesuits of great culture and piety who would examine her vocation to the religious life. All three, independently of each other, advised her not to go into the convent. However her confessor, Father Stefano of the Sacred Heart, a Carmelite, urged her to go into seclusion immediately. As always, Magdalene obeyed. She entered the Terese on May 12, 1791 and remained there for some months. It was an unusual experience: torn between attraction and unrest, between light and darkness. She liked the daily life of the nuns: prayer, fasting, silence. But two things she found oppressive: the monastery grating and the fact of not being able to be directly engaged in works of charity. She discussed this openly with Sister Luigia della Croce, one of the most enlightened sisters of the convent, who soon afterwards became prioress. She candidly opened her heart to this holy nun who clearly perceived that the young Marchioness was called not to an enclosed life but to an apostolic one. Her path, was to take her elsewhere. But where? Sister Luigia herself did not know. All that she felt very clearly was that Magdalene was not made for the cloister. She told her so, openly, eventhough she was sorry that they had to part. She persuaded her to go home. The young Marchioness returned to her family but only for a short time. Father Ildefonso of the Conception, the prior of the Carmelites of the Annunciation, who had temporarily taken the place of Father Stefano as her confessor, perhaps dazzled by the unusual virtues which he discovered in Magdalene, and perhaps unconsciously driven by a pride in his institution, not only advised her to join the Discalced Carmelites of Conegliano, but ordered her to do so. Again Magdalene obeyed. Before leaving for what she believed was going to be her final home, Magdalene felt a strong desire to see her mother again and to receive her blessing. They met at Valeggio sul Mincio, in the villa where her eldest sister Laura, a year earlier had become the Countess Maffei, lived. They were both extremely moved. When the time of parting came, Magdalene knelt down before her mother, asking for blessing. After her return to Mantua, the countess, recalling the meeting which was to be the last with her favourite daughter, kept repeating amid tears: Magdalene is a saint. A saint!. The Carmelites of Conegliano were happy to have the young Marchioness of Canossa. And Magdalene, eager, as she wrote in her Memoirs, to be called Discalced by the Lord believed that at last she had found her vocation. She had prepared herself for the Carmelite life, by carefully reading the Rules which had given her such satisfaction, making her more determined than ever before to join the convent.Admittedly she still strongly felt aversion for the cloister and was tormented by the thought that in that place..she would not have been able to prevent sins nor help save souls. But she was also convinced that it was just a temptation and was determined to overcome it even at the cost of her life.

She stopped at Conegliano for only three days and then set off for Verona determined to come back to take the habit.

But God, through some unforeseen means, the exact nature of which we still do not know today, prevented her from returning. Magdalene, though unwillingly, left the Carmel. In town there was much amusement at the volatility of the young Marchioness of Canossa. Her family also had some doubts as to her strength of character.

A letter from Sister Luigia, who had understood her plight, arrived at the right time to cheer her up. She urged her to know how to accept such bitter disappointment from the hand of the Lord as a means of sanctification, and reminded her: The fact that God has shown you clearly that He does not want you as a Discalced nun, does not mean He refuses you as His bride.

Magdalene found this convincing, though she could not see how her future nuptials were to take place.

DON LIBERA: THE ENLIGHTENED GUIDE
Sister Luigia, an expert in the problems encountered by religious souls, felt that a change in her spiritual guide would be a way of helping Magdalene to overcome the uncertain situation in which she had found herself. And she suggested Don Luigi Libera. He was a diocesan priest of around fifty who was confessor in various monasteries and very highly esteemed in town.

The young Marchioness placed herself trustingly in the hands of this holy priest who had a great spirit of prayer.

He was Magdalene's guide for approximately nine years. His delicate spiritual relationship with the young girl helped her to clarify to the full her vocation and to proceed confidently towards her future mission of charity. He met her often at Canossa Palace and they both exchanged many letters. Unfortunately, but understandably, none of Magdalene's letters have reached us, whereas there are about sixty-eight of Don Libera's letters to her. Through this correspondence we can reconstruct Magdalene's spiritual progress from July 1792, immediately following the episode of Conegliano, to December 14, 1799, the date of the director's last letter. He died, too soon, on January 22, 1800. Don Libera's method appears to be very different from that of the Carmelites. He used understanding rather than authority, respecting the independence and freedom of the penitent rather than forcing his will on her, giving her orders. His first act was to advise Magdalene to lead a very withdrawn life within her own home for a year and pray fervently to know God's will, without making any decision as to her future. He then openly told her that he could not see that she was in any way called to the Carmelites' life and, while waiting to understand her situation more clearly, he urged her to devote herself to the normal activities of a numerous family.

She was immediately called to take care of her great uncle Francesco whose health had suddenly deteriorated. Up to the time of his death, which occurred two days before Christmas 1793, she was his loving and irreplaceable nurse.

At the request o f her uncle, she was also asked to take care of her two younger sisters, Rosa and Eleonora, and accompany them on the first steps of their social life. Don Libera encouraged her and gave her useful advice on how to guide her sisters, urging her to avoid the always harmful extremes of excessive severity and laxity. When he believed it fitting, he allowed her to accompany her sisters to the theatre and suggested that she should not stop them from going to dances for it was better to fit in with their station in life…and not make religion too repulsive to the laity. Where there was no absolute evil, it was good to comply.

Don Libera's realism and optimism were in contrast with Magdalene's rigor and scrupolosity. The wise director patiently but firmly set about freeing her from this sad excess.

He assured her that she was living in the state of grace, that her path towards sanctity was consistent and firm, that she should not concern herself with her recurring fear of damnation: We should not allow ourselves to be slaves of scruples…; blessed are those who live in the fear of offending God, but let us ensure that our fear be filial and reasonable, because it is born of love.

Magdalene reiterated her fear of not having been understood: she had the sensation that if both her director and confessor knew her well, in depth, they should have realised that she was a great sinner. She was convinced that it was she who did not her true self.

Don Libera told her insistently that her conscience should be at peace. With serene irony he wrote: Can everyone be wanting to betray you…I know full well how bad you are, but should we despair for this…My daughter, I don't consider you as an angel from heaven but I cannot bring myself to believe that you could have committed so many sins.

To pacify his penitent, Don Libera frequently cut her short and prescribed generous and ready obedience, an effective means of conserving one's peace of heart…Have trust…in this beautiful virtue of obedience, practise it with all your commitment and in the simplest way possible.

He required obedience also regarding temptations against faith which tormented Magdalene for several years, temptations against the existence of God, against the truths of the Creed: To counteract your thoughts against faith, pray to God three times a day expressing your belief in what the Holy Church believes and your will to die in this faith: in peace and quiet, without being scrupulous about your every thought.

Another way of expressing obedience was to renounce completely her desire to go into the convent, which from time to time she continued to feel growing inside her. By the end of the first year of trial, Don Libera told Magdalene that he was certain that God was not calling her to be a Disclaced and that he could not discover in her any certain sign of vocation to the religious state; likewise he did not see her as being called to matrimony. Instead he urged her to wish only that which the Lord wanted from her, and to continue to be ready to sacrifice her every desire and will to accomplish the Will of God.

This divine Will was expressed in the events concerning her family which, for example, required her to follow more closely her sister Rosa, who was about to be married, and to be an element of peace between the members of her family, divided over questions of inheritance. He advised her to take over the running of the big house, even though with certain limitations, since there was no female hand able to do so.

He asked her to give up a consecrated life in the cloister for a service of charity in the family and in the world. Consecration to God did not necessarily involve segregation from the world but loving acceptance of God's will. And in the world she would be able to do that good which, in the monastery, she would have been prevented from doing. In fact he wrote: My daughter, I will never cease thanking the Lord for giving me the light to keep you in the world. For you it is hard, but let it all be done to the glory of the Lord and be assured that, in the present circumstances, in the segregation of the cloisters you would not be doing the good that you can do at home.

The wise director, who was familiar with the young Marchioness need to act, had gradually approved the different charitable activities which she had started in the city. A fairly vast network had developed which was increasingly and carefully analysed and completed, as part of a Plan which anticipated the creation of a permanent institution for the poorest and the forgotten. It was an imaginary dream, for now, jealously held in custody in Magdalene's heart, but which contained in embryo her future mission of charity. When she illustrated it to the director, she met with his complete approval: …I urge you with all my strength and, if you wish, I even order you to give your whole heart to the institution…

Don Libera encouraged her but was, at the same time, careful that her activity should not become activism. Hence he invited the young Marchioness to frequently report to him on her spiritual life. He urged her to pray and especially to devote herself to mental prayer which should become simple and true contemplation. He advised her to dedicate much space to prayer, without neglecting her family duties. He insisted that she should set aside a fixed time for the practice of daily prayer. He recommended the use of ejaculations which favour an attitude of familiarity with the Lord. He encouraged her, contrary to the custom of the time and the general jansenistic mentality, to frequently, even every day, receive Holy Communion: the real life of the soul, the food of the strong. He prescribed repeated visits to the Blessed Sacrament, as vital moments in her day. Eucharistic prayer was, for Don Libera, a source of great spiritual energy. It was like a fire constantly lit in the house of God to keep kindled a heart that wished to love the Lord and her brothers.

In trying to solve the problem of her vocation, and also to proceed confidently towards virtue and sanctity, he ardently urged her to grow in the love of the Virgin and to entrust herself to her, as a daughter. Devotion to Mary will be a characteristic of Magdalene's spirituality and will accompany her whole life in a simple and loving crescendo.

Accustomed to adhering to God's will, through events which touched her directly, and strengthened by the constant practice of solid piety, the young Marchioness succeeded in overcoming the greatest trial which the Lord asked of her, just when she believed she was free to try to fulfil her dream. In November 1797, the very young wife of her uncle Girolamo, the Countess Claudia Maria Buri became ill. On her death-bed, she entrusted to Magdalene's care her baby, Carlino, who was just a few months old, begging her to look after him and be his mother. In the mystery of death, which comes only from God, Magdalene saw clearly His will. She accepted to be mother and to continue to remain at home, awaiting other signs from Above. Her vocation was to give herself to others, to place herself totally at the service of those who were in need.

FRENCH REVOLUTION
In March 1796, the French, led by a 27 year old general, Napoleon Bonaparte, had invaded the peninsula to defeat Piedmont and Austria. In the meantime, in accordance with the orders received from his government, he would set fire to Verona. The division of General Massena was already on its way for this purpose, and would be arriving in the city the following day. One can imagine the clamor such a threat aroused amid the population of Verona. Angry and frightened, many citizens fled from the city immediately. Magdalene and her brother and sisters escaped to Venice where they stayed more than a year.

The French entered the city on June 1, and marched through the streets as liberators, greeted with consternation by practically the entire population which saw in them the enemies of the faith and the disturbers of public peace. Two months later, the Austrian troops arrived and they too marched through the streets as liberators. Nine days went by, and the French appeared on the scene again.

The people of Verona, tired of the inertia of Venice which, though informed of the situation, took no action to remedy it, took advantage of the fact that Napoleon was absent. The military forces were under the command of general-brigadier Antonio Maffei, Laura Canossa's husband. The farmers he had managed to muster up to join forces with other volunteers in the city, met with considerable success; to the point that they besieged Brescia.

The French soon came back onto the scene, forcing Maffei to abandon the occupied territories, and the city was prey to every type of pillaging and abuse. This was too much for the severely tested patience of the citizens of Verona; they could bear it no longer and, on Easter Monday, there was a popular uprising, which has gone down in history as the Pasque Veronesi (The Veronese Easters). The French soon got the better of the revolters and, having restored law and order, took their revenge on the citizens.

Through 46 noblemen were taken hostage, including Bishop Avogadro and Laura Canossa's husband, Count Maffei. The bishop was saved by a single vote. And Maffei, too, miraculously escaped death. On receiving such sad news, the Canossa family in Venice lived in constant anguish.

Magdalene alone kept her serenity and even managed to comfort the others. She found her strength and courage in prayer, in frequent visits to church, in daily communion.

THE DREAM
As Bresciani, one of Magdalene's contemporaries, and her first biographer, writes, during the Venetian sojourn Magdalene had a dream, which had the form of a supernatural vision, through which the Lord revealed to her the idea of her future Institute. She saw a lady in the company of six young women, dressed in brown habits, with black shawls on their shoulders and black bonnets on their heads.

Around their neck, each had a medallion of Our Lady of Sorrows. At a certain point, the lady summoned two of the young women and sent them amid a crowd of girls to teach catechism. To two others she indicated the wards of a hospital, inviting them to assist and comfort the sick. And finally she took the last two by the hand and led them into a large room. There was a bunch of poor, dirty, unkempt children. And she indicated the school as their area of work.

IN THE SERVICE OF CHARITY
In her Memoirs, Magdalene writes that one day, as she was attending Holy Mass – it was probably the feast day of St.Girolamo Emiliani – in the year 1795, the priest celebrating Mass, read a passage from the book of Tobit, extolling charity. The words had a striking effect on her and she was stirred to practise those works of charity which her status permitted her.

From her many letters, we come to know of an extremely vast network of action in favour of persons and institutions. We find her present wherever some good was to be done, not only collaborating with other people's initiatives, but also intelligently inspiring and promoting them.

She helped priests to introduce in the churches of her town adoration of the Blessed Sacrament, known as the Forty Hours. Through her connections with influential friends, she invited competent speakers from other areas to give talks, spiritual exercises, missions in Verona and outside. She helped organize conferences and monthly retreats for priests.

Together with Don Pietro Leonardi, she promoted Sunday catechism for the servants of noble families, and for barbers' apprentices who, because of their working hours, were unable to participate in Christian doctrine courses held in the parishes. She was actively involved in the campaign to modify women's fashions. For Magdalene, fashion was an important battle for attracting the divine blessings on countries and preventing much offence to God. Among the young women of the Veronese nobility, she promoted what was known as the Company of the Immaculate, whose members resolved to dress according to their condition, but always with modesty.

Her greatest attention was for the poor and the sick. Not only did she give relief to all the destitute who came to the palace gate, but she actually went to look for them in their hovels. Accompanied by a servant and a maid, loaded with food, she would do the rounds of the most hidden nooks and crannies, bringing all sorts of provisions to the needy. Her charity became proverbial: When you see the young Marchioness of Canossa, run up to her, because she is sure to give you something.

In order to help the needy and spur others to charity, she founded an unusual group known as the three coins. Every member had to contribute three coins a week to the group. Several noblewomen she knew became members. She found husbands for girls without dowries; she sent others into convents. She saved many girls from moral danger.

Not content with looking after her elderly uncles at home, she often visited hospital wards, overflowing with patients, especially young soldiers, who had been wounded in the various battles and daily skirmishes between the Austrians and the French. It was no mean act of courage to wander among the none too clean beds in badly ventilated, smelly wards among people covered with festering sores. Magdalene joined the Hospital Brotherhood, recently founded by Don Leonardi, and soon became the soul of the organization. Together with the founder, she drew up the regulations governing the Brotherhood which was to spread to other cities. She spent several hours a week at the bedside of the sick, giving out together with clothing and other necessities, words of comfort and faith, a smile of hope.

One day in the hospital ward she met Countess Carolina Trotti Durini from Milan who devoted herself to caring for the sick of her city. A warm friendship was born between the two women, fostered by an intense exchange of letters. For several years, the two friends stimulated each other towards sanctity, exchanging experiences and material help for the benefit of the needy.

For a period, Magdalene cultivated the idea of joining Don Leonardi, who had opened a home for abandoned boys and girls in Verona. But, in the course of a meeting, Msgr. Avogadro, her bishop, urged her to work alone and to dedicate herself preferably to the education of young girls in schools of charity. And, although she felt a natural repugnance for this type of service, she : decided to comply with her bishop?s wish. On the other hand, Don Libera too had urged her to undertake this same activity just before his death.

THE CANOSSA RETREAT
At the beginning of 1799, Magdalene gathered two young girls exposed to the dangers of the street and housed them temporarily at her own expense with a companion.

In March 1802, she moved them to a house in the Filippini area of the city, along with a third girl, originally from a noble family, who had ended up in a place of evil repute. She then managed to convince two other companions to place themselves at the service of the girls and bought a house in the parish of San Zeno, the filthiest and most infamous part of the town, with the intention of opening a school also for external pupils. Unfortunately, Magdalene herself had to continue to live at Canossa Palace, but she spent almost her entire day with her girls. Her first concern was to form her companions in the Christian spirit and, for this purpose, she drew up together with them an outline of religious life. She was happy to look after these children and did not disdain to wash them, comb their hair and remove the lice. To those who were surprised in seeing the Marchioness of Canossa performing such humble tasks for her little ragamuffins, she would answer: Just because I was born a Marchioness, does that mean I cannot have the honour of serving Jesus Christ in His poor

Meanwhile, her spirit alternated between moments of hope and despair. What worried her most was the search for teachers, for they came and went, in quick succession. Only the two most faithful, Matilde Bonioli and Matilde Giarola, stayed on. As the Marchioness remarked somewhat bitterly: There is no shortage of pious women, but real vocations are not so easy to find. Therefore, her urge to leave Canossa Palace was stronger than ever. But her uncles, now old and ill, insisted on her staying.

Her brother, Bonifacio, though looking for a companion, could not make up his mind to marry. The weight of the house continued to rest entirely on her shoulders; not to mention Carlino, who still considered her his mother and always kept her very busy.

In 1804, Bonifacio married the Countess Francesca Castiglioni in Milan. Magdalene immediately loved her as a sister and soon handed over the running of the house to her. The uncles died, and Carlino's father piaced him in the hands of a tutor. Freed from her ties, again she felt her old dreams to operate in the field of charity, dedicating herself to the most urgent needs of the poor, above all the religious and moral needs, absolutely convinced, as she was, that:

THE LORD WAS NOT LOVED BECAUSE HE WAS NOT KNOWN . She felt that the work she had already begun was on too small a scale. She needed to extend it, with the help of other hands, of other generous companions. But to do this, she had to leave home. Unexpectedly, it was Napoleon who gave her a hand. In the year 1805, the Canossa family had, as usual, to offer him hospitality. Magdalene asked her family to give her permission to withdraw among her girls during the period in which the guest was to stay at Canossa Palace. Permission was granted. On this occasion too, Magdalene was introduced to the Emperor, who learned from Prince Eugenio Beauharnais that, while her sisters were married, she busied herself with works of charity. Napoleon commented out loud: You see Although a woman, this lady has found a way of being useful to the state

The Emperor met Magdalene on various other occasions and always had for her words of esteem and praise for her charitable works.

Once he had left the palace, the Marchioness arranged for her uncle, Girolamo, and brother, Bonifacio, to be informed through their confessors that she would not be returning home any more. It was the end of the world. They would place no obstacle between her and what she called her vocation, provided she found a more suitable dwelling and settled all her economic affairs. Magdalene, so as not to arrive at a complete break with her family, went home very determined, however, to continue along her path. She immediately started looking for a suitable building. Her eyes fell on the monastery of San Zeno, which had become State Property after the suppression of the Augustinian Sisters. She got all her highly placed acquaintances in Verona and in Milan to help her overcome the many bureaucratic obstacles which even then created numerous problems each day.

She had to persevere tirelessly for two years before obtaining the Decree of Assignment, issued on April 1, 1808.

FOUNDRESS OF THE DAUGHTERS OF CHARITY When on May 7, 1808, Magdalene moved into one o f the small, bare cells o f the ex-Augustinian convent, she had just turned thirty-four. She was in her prime. The trials of her life and vocation had tempered her. She was ready to start a completely new life.

Along with the three companions Matilde Bonioli, Matilde Giarola e Aniela Traccagnini, she also brought Domenica Faccioli and Leopoldina Naudet, who was looking for a temporary place in which to seek shelter with some companions before starting the Institution which she felt she was called to found.

The doors of the ex-convent were opened to the girls and women of San Zeno on May 8. The house was immediately filled to overflowing. The school and the catechism classes were soon organised and, a little later, also assistance to the sick in the hospitals and the formation of the young women to be a teacher in villages.

The Work extend the range. Magdalene opened a new communities in Venice (1812), in Milan (1816), in Bergamo (1820), in Trent (1828).

In 1819 the Institute obtained ecclesiastic recognition and the pope papa Leon XII approved “The Rules” of the Daughters of Charity, 23 of Decembre 1828.

MOTHER Now that the Institute had been approved by the Pope, even though not finally, Magdalene felt a stronger commitment to help her daughters to grow in accordance with their specific vocation. There are some wonderful examples of this in her extensive correspondence. Magdalene wrote hundreds and hundreds of letters to her Sisters and had countless meetings with them. Despite the tremendous difficulty encountered in travelling, her many practical worries and. problems, and ill health, she unceasingly tried to help her daughters as much as she could, encouraging, guiding, comforting and reassuring them constantly. Margherita Rosmini, the sister of the philosopher, who had become a Daughter of Charity, wrote thus to her brother: Her disposition is always the same, cheerful and gentle with everyone. Her charity for all is amazing and her profound humility, not to mention the many other virtues she possesses to the highest degree. It was a celebration in every community whenever Magdalene came to visit. She ardently desired that union and joy should reign in every one of her houses. She frequently recommended union and charity. You can't imagine what consolation I experienced when I heard of your union of hearts and the peace which reigns among you… I feel that ten years have been added to my life.

She was very close to the Superiors, encouraging them when they had problems, reassuring them that in carrying out their duty they were growing in sanctity.

Going through the many letters that Magdalene wrote to her daughters, we see the radiant expression of a vigilant and affectionate mother, ready to advise and comfort, concerned about her children's spiritual development but not forgetful of their material needs.

It is not surprising then that Magdalene should have been so admired and loved not only by her daughters but by all those who knew her.

FOUNDRESS OF THE SONS OF CHARITY
Burning with ardent charity for God and for her fellowmen, Magdalene felt the need to extend her apostolic activity beyond the sphere of girls and women. Men and boys also were in need of fatherly guidance, above all for their moral and spiritual growth. There were too many stray children on the streets, many young people found themselves unprepared to face life.

In 1800, in the prime of her youth, Magdalene had drawn up a Plan for the establishment of a Congregation with a twofold family, male and female.

In 1800, in the prime of her youth, Magdalene had drawn up a Plan for the establishment of a Congregation with a two fold family, male and female. But in the historical development the opposite tool place: the Sons of Charity were born many year’ after the Daughters.

23 of May 1831 was opened Oratorio of the Institute of the Sons of Charity in Venice, close by the parish of Saint Lucia. It was a realizzation of the plan that Magdalene had inspired since 1799.

PROMOTER OF THE LAITY
The Marchioness, after two years from openind the house in Bergamo, in 1822 she was to start the first training course for rural teachers, for young women who came from the countryside and intended returning there to teach.

Several decades before any government intervention, Magdalene was already promoting courses which gave young girls graduating from them a diploma which authorised them to teach in the primary schools around the countryside. They lived in the Canossian Houses for the seven-month course, during which they learned to teach and also received a good spiritual and apostolic training.After the course, they returned to the rural areas and becoming collaborators of the Daughters of Charity in their service to others.

Well ahead of her time, through her rural teachers, Magdalene was among the first to promote the education of the people and to encourage the laity to collaborate generously in the apostolate of the Church. At the same time, driven by charity which is a fire that spreads out and seeks to embrace all as she often said, the Marchioness started Spiritual Exercises for Ladies of the Nobility.

She knew from experience how useful the work of a noblewoman could be for salvation both in her own house and in other environments.

The Spiritual Exercises became a suitable for arousing in them the spirit of charity. Yearly courses were also organised for girls and women of the populace, and for teachers, with great spiritual advantage for all. Magdalene, a truly apostolic soul, never felt satisfied. She was urged to constantly go forward, reaching as far as love could go: everywhere. This all-embracing desire to involve everything in the dynamism of love later led to the foundation of the Tertiaries of the Daughters of Charity, who were both lay women and religious.

Don Antonio Rosmini, who had known her well would hold her up as an example to his friends saying that in practising charity they should remember that good lady of Canossa, who unceasingly preaches that in the works of God one must have a generous spirit and undertake everything that is possible for His glory.

TOWARDS THE END
Magdalene's health had never been good but during her last years no one failed to notice how tired and weak she had become. Nevertheless she continued her numerous travels to assist the houses and to deal with lots of affairs. She sustained also the fatique of the Spiritual Exercises for the Ladies.

When she had got seriuously sick, she felt the need to express her final farewell to the Sisters of the Institute in a letter revealing a wonderfully affectionate spirit with no sign of sentimentality. It is a serene good-bye with heartfelt recommendations to love and be loyal to their vocation. She urged them to observe the Rules and to love obedience and humility and concluded with a final loving remembrance for those who had constantly occupied her thoughts and for whom she had unceasingly toiled in her apostolate: I recommend my beloved poor to you as much as I possibly can; try to ensure that one day they will be able to enjoy the Lord, and do so through your instructions, prayers, charity and hard work. Her last words contained reference to her two greatest loves: I leave you all in the Heart of Mary Most Sorrowful, our beloved Mother. I wish that God would enkindle you with His holy and divine love. It was her final will. But she did not stop her activity. In March she was able to return to Verona. She found there lots of job. She started at once, though, dictating letter after letter so as to answer the many that had piled up on her table during her absence. There is no time to lose, she said, we must hurry! At the end of the month she assisted the Spiritual Exercises of the Ladies but her cough and temperature never left her.

Maddalena finished her life so intense and fructuous at the age of the only 61. She died in Verona 10 of April 1835, Friday before Palm Sunday, surrounded by her spiritual daughters.

SAINT
Magdalene was heroic in practising all Christian virtues, but she stood out above all for her humility and charity. With this meaningful expression: humility in charity, Pius XI synthesised the most beautiful and exquisite feature of this wonderful woman, of this pure virgin, in his speech of January 6,1927, in reading the Decree of the heroicity of her virtues. On December 7, 1941, Pius XII, during the dark period of the second world war, raised her to the glory of Bernini proclaiming her Blessed. On October 2, 1988 she was canonised by John Paul II who told about her: charity devoured her as a fever.

EPISTOLARIO
Her epistolario is rich of 3000 letters and her autobiografical notes help us to understand how much ardor was in her faith and her charity. The motor of her actions was love to Jesus Christ and her dedication for the neighbours for whom she had offered all her fortune and an energy.

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6th Sunday of Lent

Readings at Mass

Blessings on him who comes in the name of the Lord.

I did not cover my face against insult: I know I shall not be shamed

Christ humbled himself but God raised him high

The Passion of our Lord Jesus Christ according to Luke

Catena Aurea by St. Thomas Aguinas

Luke CHAP. 22-23

Saint Magdalene of Canossa (1774-1835)